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Presented   by  Vr'o-^"T\-?Av^\  V(:AvvS)vA<(2>  ^"IDTX), 

BS  244^8  .86  S3  1868 
Scott,  W.  A.  1813-1885. 
The  centurions  of  the  Gospe 


•,i 


i'C-i>-*^''- 


THE 


Centurions  of  the  Gospel : 


WITH  DISC0Ui:6ES   ON 


"THE    CHOICE    OP   A   PROFESSION,"   "OUR 

RESPONSIBILITY  FOR  OUR  FELLOW  MEN,"   AND   THE 

"PIETY   AND   PATRIOTLS.M   OF   PRAYING  FOR 

OUR   RULERS." 


BY/ 

EEV.   W.    A.   SCOTT,   D.    D., 

PASTOR   OF   TUB   FOKTY-SECOXI)   STREET   PUESBYTEKIAN   CUURCU,   N£W   YORK. 


SECOXD    EDITION-. 


NEW  YORK: 

AXSON    I).    F.    RANDOLPH, 

710   BROADWAY. 

1808. 


Kntcrod  ftccording  to  Act  of  Coii^toss,  in  tlio  year  1867, 

ijy  ki:v.  w.  a.  SCOTT,  1).  n, 

In  the  Ck-rU^s  Ollico  of  tlio  Disliicl  Court  of  tho  Uuitod  States  for  the 
Bouthcni  District  oi  New  Yurk. 


PEEFAGE 


A  m:w  edition  of  the  following  Discourses 
being  call(;d  for,  it  lias  seemed  Ix^st  to  change 
the  title  from  ^' The  Church  in  the  Army;  or 
the  Four  Centurions,"  to  one  tliat  expresses 
more  satis fVu^torily  tlie  nature  of  the  volume. 
The  aim  of  these  Discourses  is,  to  show  that 
tlie  Gospel  is  suited  for  all  sorts  of  men  in  all 
the  circinnstanccs  of  lift'.  The  Four  ClenturionH 
are  selrctcd  as  ('xami)l('S  from  the  military  pro- 
fession, and  the  other  Discourses  are  an  attempt 
to  ilhistrate  great  Bibhi  principh'S,  and  teach 
h^ssons  and  iMCulcate  duti(^s  which  are  of  the 
givatcst  iniportanc(r  in  all  tlMM'.allings  or  pnrsuits 
of  life,  how<iv<'r  humble  or  exalted,  and  in  our 
judginent  lie  essentially  at. the  V(^ry  foundation 
of  all  true  liay)piness  heie  and  herciafter. 

It  is  believed  there  never  was  a  time,  since  the 
foundation  of  tlu^  world,  when  there  was  so 
mnch  zeal  (lisplay(Hl  for  supplying  soldiers, 
marines,  sailors,  merchants,  and  traveller's,  with 
religious  books  as  at  the  present  moment.     It  is 


IV  PEEFACE. 

well.  For  never  was  tliere  a  time  yrlien  tlie 
great  nations  of  the  eartli  were  making  such 
rapid  strides  in  material  progress  and  wealth,  as 
they  are  doing  in  our  day.  Never  was  there  so 
much  intelligent  immortal  mind  employed  in 
secular  callings, — never  was  there  a  greater  pro- 
priety or  necessity  for  our  sea-going  men  and 
soldiers,  and  merchants  and  travellers,  to  he 
proper  representatives  of  our  holy  religion  in  the 
face  of  heathen  peoples  and  around  the  globe  as 
in  our  day.  For  "their  line  is  gone  out  through 
all  the  earth,  and  their  words  to  the  end  of  the 
world.  There  is  no  speech  nor  language,  where 
their  voice  is  not  heard." 

Generations  hefore  us,  it  is  true,  were  not 
altogether  indifferent  to  such  subjects.  Not  a 
few  names  are  known,  that  the  Christian  world 
"will  not  willingly  let  die" — famous  for  enter- 
prise, skill,  courage,  and.  success  in  life,  and 
equally  renowned  for  their  piety.  Cromioelly 
though  he  lived  in  the  days  of  storm  and 
tempest,  ordered  a  pocket-bible  to  be  prepared 
(1643)  for  his  armies,  which  was  called  '*  The 
Soldiers'  Bible."  The  heading  of  this  bible  has 
these  lines : 

"a  souldier  must  not  doe  ttickedlt: 

A   SOULDIER   MUST   BE   VALIANT   FOR   GOD'S   SAKE ' 
A  SOULDIER  MUST  PRAY  BEFORE  HE  GO  TO  FIGHT." 


PREFACE.  y 

This  bible  was  generally  buttoned  between  tlie 
coat  and  the  vest,  next  the  soldier's  heart.  One 
of  the  elders  of  the  First  Presbyterian  Church 
of  New  Orleans,  of  which  I  had  the  honor  to  be 
pastor  for  a  number  of  years,  has  a  pocket-bible, 
whicli  he  found  thus  on  the  breast  of  a  Highland 
soldier,  who  fell  on  the  battle-field  of  the  eighth 
of  January,  before  New  Orleans.  It  bears  the 
marks  of  long  use,  and  of  the  deadly  conflict. 
And  it  is  hoped  its  former  owner  had  so  under- 
stood and  applied  its  precious  truths,  that  he 
went  home  from  Chalmette's  ensanguined  plains 
to  the  better  land,  ''where  Peace  eternal  reigns." 

Many  volumes  and  legions  of  tracts  and  bal- 
lads have  been  recently  published,  on  the 
patriotism,  heroism,  and  piety  of  Christian  sol- 
diers. The  Discourses  contained  in  this  volume 
were  all  prepared,  and  some  of  them  published, 
several  years  before  our  Civil  War,  which  is 
now,  thanks  be  to  God  !  ended  and  numbered 
with  the  things  that  are  passed.  There  is,  conse- 
quently, no  allusion  in  this  volume  to  any  thing 
connected  with  our  late  war. 

In  the  opinion  of  some  intelligent  and  thought- 
ful and  pious  men,  much  of  the  popular  religious 
literature  of  our  day  is  lamentably  wanting  in 
devotion  and  elegance  of  style.  As  a  whole,  it 
is  not  up  to  tlie  standard  of  literary  excellence 


VI  PREFACE. 

found  in  onr  secular  works.  One  of  the  won- 
ders of  our  day  of  telegraphs  and  steamships 
is  th<^  able  and  tine  writing  of  our  Daily  and  our 
Weekly  publications,  which  are  Jast  superseding 
the  Monthlies,  as  they  have,  in  some  measure, 
superseded  the  stately  Qitarterlies,  And  surely 
if  our  children  are  ever  to  become  vigorous 
Christians  of  a  full  stature  in  Christ  Jesus,  they 
must  have  the  Divine  Word  to  nourish  their 
souls,  and  not  be  required  to  grow  up  always 
upon  the  namhy-pamhy  of  childish  stories,  even 
if  they  are  not  altogether  works  of  fiction.  It  is 
well  known  that  many  thoughtful  persons  among 
us  f(\ir  that  a  considerable  portion  of  our  popu- 
lar religious  publications  are  of  a  sickly  tend- 
ency, and  Avill  not  produce  the  desired  impres- 
sion upon  the  minds  of  our  liberally  educated 
young  people,  especially  of  the  learned  profes- 
sions. The  fear  is  that  there  is  too  much  pleiism 
or  cant  in  them  for  men  so  intelligent  as  are 
generally  found  in  the  Civil  service,  or  in  the 
Army  and  Navy.  It  is  within  the  writer's  per- 
sonal knowledge  that  ofUcers  of  our  Army  have 
felt  aggrieved  by  seeing  the  records  of  private 
feelings  and  of  religious  experience  _/>>?/?;^/>7/^?rZ 
from  letters  and  journals  that  Avere  never  written 
with  any  thought  of  their  i)ublication.  They 
have  said,  after  looking  over  such  works  :  "  If 


PREFACE.  Vll 

this  is  tlie  piety  of  soldiers,  and  the  way  it  is  to 
be  regarded,  we  want  none  of  it."  It  is,  there- 
fore, witli  great  phuisun;  we  are  able  to  say  that 
the  biograj)]iical  sketches  of  General  Ilavelock, 
that  have  fallen  under  our  observation,  are  of  a 
decidedly  healthful  and  manly  tone.  He  was 
"every  inch  a  soldier  and  every  inch  a  Cluis- 
tian."  No  man  in  the  British  Army  possessed 
more  common  sense,  persevering  mental  applica- 
tion, or  great(?r  moni,!  and  physical  courage. 
His  life  seems  to  us  likely  to  make  a  favorable 
impression  on  the  Army  and  Navy,  and  on  the 
educated  young  men  of  our  day  generally.  We 
lik(3  it  just  for  the  same  reason  that  we  would 
have  our  Sabbath-school  children  earnestly  en- 
gaged in  committing  the  Creed,  the  Ten  Com- 
mandments, the  Lord's  Prayer,  the  Psalms,  and 
the  Gospel  of  John,  to  memory,  rather  than  that 
they  should  distract  and  weaken  their  tender 
minds,  by  fictions  and  the  hoi-house  literature 
that  it  is  so  much  the  fashion  of  our  day  to 
"cram"  into  our  Sunday-schools.  We  can, 
however,  recommend,  and  with  much  confidence, 
such  works  as  the  "Life  of  Ilavelock,"  Cecil's 
"Remains,"  Scott's  "  Force  of  Truth,"  Wilber- 
force's  "Practical  View,"  Henry's  "Anxious 
Inquirer,"  and  Dr.  A.  Alexander's  "Thoughts 
on  Religious  Experience." 


Vm  PEEFACE. 

It  will  be  seen  in  the  course  of  this  volume  also, 
that  the  author  had  an  intimate  acquaintance 
with  the  habits  and  sentiments  of  General 
Andrew  Jackson,  of  Tennessee,  being  his  Pastor 
for  some  years  after  he  retired  from  Washing- 
ton, and  that  he  believes  he  was  ''the  most  reli- 
gious President  we  have  ever  had." 

This  volume  is  a  labor  of  love.  Born  amid 
the  scenes  of  frontier  life,  and  familiar  with 
Indian  wars  from  youth,  and  having  consider- 
able knowledge  of  the  American  Army,  and 
having  many  personal  friends  among  its  olRcers,' 
this  work  has  been  long  meditated  by  the  author. 
One  of  his  earliest  friends,  whose  name  is  em- 
balmed in  his  heart,  is  an  officer  in  the  Army. 
We  have  known  him  now  for  a  lifetime,  until  he 
is  near  the  head  of  his  profession,  and  we  hesi- 
tate not  to  say,  that  he  is  one  of  the  most  con- 
sistently pious  and  intelligent  men  we  have  ever 
known.  But  as  he  yet  lives  to  adorn  his  profes- 
sion, we  forbear  to  publish  his  name,  for  we 
know  that  his  feelings  are  as  delicate  as  his  cour- 
age is  exalted.  We  remember  distinctly  his 
religious  habits  in  the  camp  and  in  the  barracks. 
We  know  that  it  was  his  custom,  whenever  cir- 
cumstances would  at  all  permit  it,  to  read  a 
chapter  every  day  in  the  Bible,  with  Dr.  Thomas 
Scott's  notes,  and  to  write  out  a   synopsis  of 


PEEFACE.  IX 

them  ;  and  on  the  Lord' s  day,  if  no  chaplain  was 
present,  he  conducted  a  religious  service  for  his 
men. 

In  these  Discourses,  I  have  not  sought  novel- 
ties, but  to  present  the  Truth,  which  is  in  order  to 
salvation  as  it  lies  in  the  brief  histories  under 
examination.  After  years  of  thought  and  read- 
ing, it  is  not  easy  to  analyze  one' s  store  of 
knowledge,  and  name  with  absolute  accuracy 
the  writers  to  whom  we  may  be  indebted,  in  one 
way  or  another,  for  facts  and  illustrations.  I 
have  consulted  with  some  diligence,  and,  as  far 
as  I  deemed  it  needful  for  my  purpose,  have 
exhausted  such  commentators  in  French,  Latin, 
and  Greek,  and  partially  in  German,  as  well  as 
in  English,  as  I  have  had  access  to,  or  have  con- 
sidered worth  the  time  required  for  studying 
them.  The  historical  facts  of  the  volume  are 
taken  from  most  reliable  sources,  and  I  hope  will 
be  found  to  be  correct.  It  is,  also,  but  justice  to 
say,  that  while  the  authors  and  commentaries  on 
the  Scriptures,  whom  I  have  designed  to  honor 
in  this  acknowledgment  just  made,  or  made  in 
the  progress  of  the  volume  itself,  have  embraced 
the  lives  of  the  warriors  of  the  Bible,  and  have 
presented  quite  extensive  notes  on  the  Pour 
CENTURioivrs,  of  whose  conversion  we  have  some 
account,  as  I  think,  in  the  New  Testament ;  still, 


X  PREFACE. 

as  far  as  my  information  extends,  there  is  no 
work  like  this  volume — no  worTi  that  attempts 
to  give  a  commentary,  on  the  character  and 
conversion  to  Christ  of  the  Roman  Centurions, 
as  written  for  us  by  the  sacred  penmen,  iltus- 
irated  by  reference  to  the  lives  of  pious  men  in 
the  military  prof  ess  ion  of  modern  times. 

The  author' s  great  aim  in  gratefully  recording 
the  power  of  the  Gospel,  and  making  mention  of 
the  evidences  of  true  piety,  furnished  by  the 
Centurions,  and  by  soldiers  of  more  recent  times, 
is  to  awaken  in  the  breasts  of  his  young  country- 
men the  conviction,  that  eminent  piety  is  not  a 
real  hindrance  to  success,  in  any  of  the  honor- 
able pursuits  of  life,  but  is  a  decided  advantage 
in  them  all,  and  that  even  in  the  military  profes- 
sion, it  is  a  Bible  truth,  that  true  religion  is  the 
way  to  make  "'the  best  of  both  icorlds.^''  His 
prayer  for  young  men,  seeing  "they  are  strong," 
is  that  they  may  be  "as  plants  of  the  Lord, 
grown  up  in  their  youth,"  and  it  is  onlj^  the 
more  earnest,  because  the  times  are  evil,  and  the 
night  of  death  approaches  when  no  man  can 
work. 

W.  A.  gCOTT. 

New  York,  December,  1867. 


CONTENTS. 


PAQt; 

Introdcction 19 

Ruskin's  prophecy — "  Sons  of  war  "  may  be  subjects  of  "  the 
Prince  of  Peace,"  when  war  is  justifiable,  "which  is  rarely  the 
case — Rev.  Mr.  Boardman's  *•  Higher  Life" — General  Ilalleck's 
answer  to  Dr.  Waylaud — Jehu  the  Baptist  style  of  John  Knox 
— Tlie  Gospel  is  Peace. 

I. — The  Ckmlrion  of  Capkrxacm 25 

1.  The  Coming  to  Jesus. — The  time  of  this  miracle — The  scene 
of  it  -The  site  of  Ctiperuaum — Fate  of  the  city — The  Centu- 
rion was  a  lloinan  officer — Why  he  c^me  to  Jesus — Mattliew 
and  Luke  reconciled— Proverbial  liberality  of  soldiers  and 
sailors — The  sick  *'  servant" — His  disease. 

IL  — The  Ckxturiox  of  Capernaum  continued 38 

2.  The  peculiar  Excellence  of  his  Faith. — Our  Lord's  prompt 
reply  to  the  call  for  help — We  must  trust  our  senses — Faith, 
what  is  it? — Our  Lord's  wonder  at  the  greatness  of  the  Cen- 
turion's faith — How  it  was  distinguished — He  had  been  brought 
up  in  heathenism — He  was  a  soldier — The  mihtary  profession 
has  given  many  illustrious  examples  of  piety — Havelock. 

Ill  —The  Cknturion  of  Capernaum  continued 49 

3.  Evidences  of  this  CenturioiCs  Faith. — Was  kind  to  his  servant 
—  Remarkable  completeness  of  this  soldier's  character — Re- 
formation not  always  a  true  conversion — "  Havelock'' s  saints  " 
Chrisuaiiity  is  not  built  out  of  the  ruins  of  liumanity,  manhood 
or  civilization — Insubordination  a  crying  evil  in  our  day — The 
Centurion's  remarkable  humility  :  "  I  am  not  worthy  " — Did 
not  assume  with  Anglo-Saxon-like  pride  to  be  better  than  any 
other  people — He  makes  a  true  soldier's  brief,  prompt  profes- 
sion of  his  faith — Mistaken  ideas  of  true  manliness  or  indepen- 
dence of  character — Nothing  "  fawning  "  or  corrupt  in  this 
soldier's  humility — Our  Lord  not  only  granted  his  request,  but 
entered  into  his  heart — His  faith  distinguished  for  its  inde- 
pendence of  the  senses— And  also  because  it  disregarded  his 


Xll  CONTENTS. 

Roman  prejudices  against  the  Jews— His  faith  assumed  a  mili- 
tary form. 

IV. — The  Cknturion  of  Capernaum  continued 60 

4.  TJiis  Roman  officer  still  preaching  the  Gospel. — First,  here 
we  have  our  Lord's  perfect  humanity — Secondly,  we  should 
not  indulge  in  general  and  indiscriminating  charges  upon 
classes  and  professions^  races  or  callings — Xot  necessary  for 
soldiers  and  sailors  to  swear,  even  if  the  Army  in  Flanders 
did — Havclock's  example — His  prayer-meeting  in  the  heathen 
temple  of  Shivey  Dagoon — A  picture  wanted  of  his  Rangoon 
pagoda  — Lord  Bentick's  testimony  in  favor  of  Ilavelock  and 
his  '■'saints"— Some  professioiis  are  more  favorable  than  others, 
but  none  are  excused  from  being  pious — Peter  no  doubt  a 
saint  in  heaven,  whether  he  was  a  pope  or  not — Arnold's 
treachery  does  not  prove  "Washington  a  hypocrite — Tldrdly, 
let  us  be  more  charitable — The  Gospel  kingdom  is  open  to  all 
nations — Fourthly,  this  miracle  a  clear  reality — Fifthly,  dis- 
advantages enhance  the  value  of  success — Sixthly,  our  Lord 
estimates  a  man  according  to  his  faith — Seventhly,  natural  for 
the  Centurion's  faith  to  run  in  the  channel  of  his  profession — 
Bis  military  science  taught  him  faith  in  an  invisible  presence 
— So  the  "wise  men"  and  the  "shepherds"  were  led  to 
Christ  in  their  own  ciilling— 77<e  business  by  which  we  make  our 
living  in  this  toorld  should  educate  ns  at  the  same  time  for 
heaven — "Wonderful  condescension  and  wisdom  in  the  means 
by  .which  we  are  taught  the  goodness  of  God — "The  crawling 
beetle"  and  "the  desert  moss" — Eighthly,  fiith  instantaneous 
— Have  you  receivjed  the  Almighty  Stiviour  as  the  Roman 
soldier  did  ? 

V. — The  Centurion  commanding  at  the  Crucifixion 91 

This  centurion's  position  enabled  him  to  give  a  rcmjirkable  te.'^ti- 
mony — His  company  unite  with  him — meaning  of  his  words, 
"  Truly  this  man  was  the  Son  of  God  " — Xo  contradiction  in 
our  narratives — "Son  of  God"  critically  examined  — "  Filius 
Dei "  all  a  Roman  could  say — The  Roman  officer  certainly 
meant  to  decide  in  favor  of  Jesus  as  against  the  Jews — Re- 
markable circumstances  under  which  his  testimony  is  given — 
It  is  in  direct  opposiiion  to  the  verdict  of  the  Sanhedrim,  Syria- 


CONTENTS.  Xlll 

PAGE 

gogue  and  mob — Soldiers  and  sailors  remarkable  for  quickness 
of  apprehension  and  correctness  of  sight — Calvin's  idea  about 
the  Centurion's  conversion — Unconscious  prophesyings  "glo- 
rified God  " — Concurring  events  that  attended  the  Centurion's 
testimony — Was  he  not  embraced  in  our  Lord's  dying  prayer? 
— Meaning  of  "  Certainly  this  was  a  righteous  man  " — Jesus, 
though  crucified  under  a  judicial  sentence  was  a  riglUeoua  vian 
— Pilate,  and  Pilate's  wife,  and  Herod,  and  even  Judas  himself, 
unite  in  the  Centurion's  testimony,  He  was  a  rujhteous  man — 
His  niGiiTKOusNKSS  is  orn  salvation — The  divine  portrait 
presents  us  with  an  Almighty  Redeemer — Proof  that  Jesus  was 
the  Son  of  God — The  history  condensed — Contrary  effects  of 
evidence  upon  men  caused  by  their  prejudices — Our  rock  is 
not  as  their  rock,  even  our  enemies  being  judges. 

VI. — The  Cknturiox  of  Cksarea 125 

1.  71) e  subject  of  Divine  Grace  here  introduced. — His  name  Cor- 
nelius— His  residence — Cesarea,  ancient  and  modern — "  The 
Italian  band"  illustrated,  "  The  New  York  regiment,"  or  "Lou- 
isiana Legion  " — Historic  proof — Cornelius  was  a  perfect  gen- 
tleman as  well  as  a  highly  accomplished  soldier — He  feared 
God,  gave  alms  and  was  religious  in  his  household — "Feared 
God,"  yet  was  not  an  Israelite,  nor  even  a  proselyte — "  And 
prayed  to  God  always" — Official  rank  and  soldier-like  habits 
are  not  inconsistent  with  piety  — Graveyards  and  nearness  to 
churches  do  not  sanctify — Plagues  in  cities  have  not  cojiverted 
them — Opportunities  always  found  for  sinning,  when  they  are 
sought. 

"VII. — Tjie  Centurion  of   Cesarka  continued 138 

2.  The  meana  used  for  his  Conversion. — When  was  he  "  effectu- 
ally called" — Process  of  conviction — Means  used  for  his  conver- 
sion to  Christ — H;s  vision — God's  angel — "  For  a  memorial" — 
Joppa — "  Simon  the  tanner  " — Peter's  trance=-  Cornelius'  cha- 
racter declared  to  Peter — -Peter's  hospitality — His  companions 
to  Cesarea— Peter's  example  for  zeal  and  fidelity — Union  of  per- 
sonal and  relative  duties  in  this  Roman  soldier — Snndny  school 
teachers  and  parents  admonished  and  encouraged — Union  of  pie- 
ty and  morality  as  seen  in  this  Centurion— The  eminence  of  his 
piety— His  benevolence — No  controversy  between  good  works 


XIV  COI^TTENTS. 

PAQE 

and  salvation  by  Grace — The  self-rigliteous  and  vain  moralist 
condemned  by  Cornelius — The  Gospel  offer  is  universal. 

VIIT. — The  Centurion  op  Cesarea  continued 166 

3.  Peter'' s  Serinon  on  the  occasion  of  his  Conversion. — Gentile 
converts  received  into  the  Christian  church — Olshausen  and 
Prof.  J.  A.  Alexander  on  his  religious  status — His  history  re- 
cited—Means employed  to  make  Christ  known  to  him — Peter's 
sheet  a  symbol — Peter''s  sermon  :  1st.  God  no  respecter  of 
persons — Bengel — All  religions  are  not  equally  good — Peter 
did  not  invent,  but  then  discovered  God's  universal  regard  for 
all  nations — 2d.  Peter's  sermon  was  original  and  expository — 
"  Witnesses  chosen  before  God  "  were  competent  and  the  best 
in  every  respect — We  must  believe  upon  testimony — 3d.  Je- 
sus is  the  Messiah  according  to  all  the  prophets — Ministers  are 
to  preach  this,  and  nothing  else — 4th.  The  Holy  Ghost  con- 
firmed Peter's  prenching— The  baptism  of  the  Holy  Ghost  and 
of  water — Lessons,  1.  The  self-denial  of  the  apostles — 2.  Proof 
of  the  power  of  Divine  grace  on  a  Roman  soldier — God's 
Word  honored — The  Gospel  must  be  preached  not  by  angels, 
but  by  men — 3.  Pi'ocunng  cause  is  not  to  be  confounded  with 
the  evidence  or  fruit  of  this  man's  faith — 4.  Observe  the  7Jioral 
courage  of  this  Roman  officer — Moral  courage  the  great  want 
of  our  evil  times — Have  you  courage  to  do  right  ?  Have  you 
courage  to  profess  Christ  ? 

IX. — Paul's  Voyage  and  Shipwreck 197 

Julius  the  Centurion  in  command  of  the  prisoners  froni  Judea  to 
Rome — The  course  of  the  voyage  from  Cesarea — The  tempest 
— The  fasting — Paul's  vision — His  courage  and  influence  on 
the  crew — The  wreck — Mclita,  the  barbarians — Paul's  miracle 
and  preaching — Subsequent  voyage  and  arrivnl  at  Rome — His 
labors  and  preacliing  in  the  Eternal  City. 

X. — Julius,  the  Cknturion  of  Paul's  Voyage  to  Rome 307 

Mclita  is  Malta— f.hips  and  navigation  of  the  ancients— Occasion 
of  Paul's  voyage-  His  companions -The  Centurion  Julius  com- 
pared with  tlie  three  others  we  have  had  in  the  sacred  history 
— Christ's  word  blessed  when  uttered  by  his  disciples — Julius' 
first  acquaintance  with  his  illiisti'ious  prisoner— Raid's  boarinf 
in  the  hour  of  danger — The  Centu- ion's  interference  to  save 


CONTENTS.  X\ 

PAGR 

the  prisoners  for  FauFs  sake — Why  did  the  Centurion  take 
such  an  interest  in  the  Hebrew  prisoner  ? — The  Roman  centu- 
rion's character — His  baud  was  the  Cohors  Auguxta — Lepsius 
— The  Centurion's  observation  of  Paul— His  opportunities  to 
form  a  correct  opinion  concerning  him — The  course  of  the 
^voyage  historically  correct — Lardiner  in  proof — Tlie  difference 
between  Paul  and  the  owner  and  master  of  the  ship  as  to  what 
was  to  be  done  in  the  tempest— Paul  a  better  mariner  than 
they — The  failure-  The  boat  taken  up  like  a  Mississippi  yawl 
— "  Undergirding  "  the  ship — Lord  Anson  quoted — Xautical 
phrases  used — Paul's  vision — Divine  interposition  at  the  time 
of  extremity — Paul  was  not  deceived — He  was  jealous  for 
God's  honor — His  great  influence — "  True  courage  makes  one 
a  majority" — 1,  Observe  tlie  accuracy  of  Paul's  prediction — 
2.  Paul's  conversion  a  proof  of  the  truth  of  Christianity — His 
own  account  of  it  must  have  made  a  deep  impression  upon 
this  Roman  officer — 3.  God  is  sovereign  and  man  free — Bur- 
kitt's  illustration  of  this — 4.  Benefit  of  being  in  good  com- 
pany— The  other  prisoners  and  all  the  crew  saved  for  Paul's 
sake — 5.  Was  this  Roman  Centurion  converted  to  Christ? — 
6.  Deliverances  from  the  perils  of  battle,  or  from  the  dangers 
of  a  sea  voyage,  call  for  special  thanksgivings — 1.  Difficulties 
should  not  discourage  us — Joseph— The  Hebrew  orphan 
queen  of  Persia — Paul  in  Rome—"  Across  the  river." 

XI. — The  Choice  of  a  Calling  or  Profession 241 

The  things  essential  for  our  chief  end — Life  a  battle  and  death  a 
victory — General  Jackson's  motto — The  brave  never  die — We 
have  a  right  to  ask  God  what  he  Avould  have  us  do — He  will 
guide  us  as  to  a  business  in  life — Paul's  case  illustrates  general 
principles  for  us — Paul  arrives  in  Damascus  in  a  very  different 
frame  of  mind  from  the  one  with  which  ho  set  out — Principle 
should  determine  what  kind  of  a  business  we  are  to  follow — 
Circumstances  unlocked  for — Sir  Walter  Scott — Joseph,  the 
son  of  Jacob. — 1.  Seek  to  know  the  will  of  God  as  to  what  call- 
ing you  are  to  follow — How  to  ascertain  what  the  will  of  God 
is — Personal  piety  the  first  requisite — Careful  examination  re- 
commended—Consult your  own  conscience — A  delicate  and 
vastly  important  concern — Strive  for  a  good  conscience — Cases 


XVI  CONTENTS. 

PAGIt 

of  warning — Saul  of  Tarsus  and  the  Jews  in  crut'-ifying  our  Lord 
— See  whether  you  have  courage  and  strength  for  the  business 
or  profession  you  propose  to  follow — Granite  men  wanted — 
The  clipper  that  has  outbraved  the  tempest — Public  opinion, 
how  important,  irresistible,  yet  tyrannical — Individual  responsi- 
bility— Dr.  Waylaud's  secret  of  success — Hold  on  to  the  right  ' 
and  the  heavens  cannot  fall — 2.  Consider  what  special  qualifica- 
tions you  have  for  this  or  that  business — A  glance  at  agricul- 
ture— Biblical  instances  of  divine  teaching  in  the  ordinary 
arts — Every  man  is  made  on  a  great  life  plan — Napoleon,  Wel- 
lington, Jackson,  Havelock — Moses  Stuart — 3.  Choose  a 
business  by  which  you  may  be  useful — Art,  fine  arts  and 
manufacturing— All  agree — Bread  is  king— Mechanical  pur- 
suits— Medical  profession — Legal  profession — The  teacher — 
Associative  toil  is  man's  strength — Ruskin  on  avarice — En- 
thusiasm in  your  calling  essential  to  success — God's  rule  is,  that 
man  must  labor  under  constraint  of  law— Eminence  is  within 
your  reach — The  place  of  the  Gospel  in  the  world — i.  Follow 
the  intimations  of  Providence — Early  religious  training — 
General  Jackson's  mother — Havelock's  early  religious  instruc- 
tion— Take  care  of  your  health — A  lawyer's  case — Look  well 
at  the  circumstances  of  your  place  and  times— Great  loss 
sustained  by  not  following  providential  allotments — Christians 
are  called  to  do  better  than  others,  even  in  the  humblest  callings 
— Our  youth  are  precocious,  conceited — Look  at  the  moral  ten- 
dency of  the  business  you  are  about  to  choose — Measure  the 
strength  of  the  opposition  you  will  meet — Have  a  regard  to  the 
recompense — The  r«le  is  that  we  are  to  be  rewarded  according 
to  our  labors,  and  not  according  to  our  success — Moses — Paul 
— Dr.  Van  Rensselaer's  report — The  "  Crowx  Room." 

XIL — Ol'r  Responsibility  for  the  Salvation  of  our  Fellow- 
men 304 

Daniel  Webster  on  responsibility — Omission  of  duty  is  guilt — 
The  Mishna's  illustration — Cases  in  point — Egyptians— Men  are 
prone  to  excuses  for  neglecting  the  salvation  of  their  fellow 
men — God  does  not  accept  such  excuses— He  ponders  the 
heart  and  considercth  our  ways  — 1.  Our  fellow  men  are  in 
danger — "Drawn  into  death— ready  to  be  slain" — The  slaying 


CONTEXTS.  XV 11 

PAGE 

of  the  soul,  what  it  is — Men  are  in  danger  breause  tliey  are 
sinning  against  (rod — Sin  is  a  dreadful  eont^agion — A  man's 
creed  as  well  as  his  practiec  is  important — Nor  does  sincerUy 
in  error  exeuse  us  from  its  guilt — 2.  All  our  excuses  are  in 
vain — We  do  know,  or  should  know,  the  danger  our  fellow- 
men  arc  in— Xor  are  we  excused  from  some  anxiety  about 
their  welfare — Ministers  not  alone  in  their  responsibility — 
Pearls  before  siolne  misapi)lied  — We  are  our  brother's  keeper 
— The  n>eans  are  to  be  provided,  and  then  everything  done  we 
~  can  do,  according  to  God's  own  appointed  ways,  to  make  them 
cftectual — Case  of  savage  nations  illustrated — 3.  Reasons  why 
we  should  strive  to  save  our  fellow  men. Our  own  expe- 
rience— We  all  have  influence — If  converted  to  God  they  are 
happy — This  is  the  way  also  to  promote  our  own  happiness — 
Great  eftbrts  called  for  in  behalf  of  our  new  States  and  cities, 
and  for  our  soldiers  and  sea-going  men. 

REFLECTIONS. 

1.  Have  we  realized  what  it  is  for  a  soul  to  be  saved  or  lost? — 
2.  If  our  fellow  men  now  perish,  it  will  be  after  the  most  pre- 
ciousi  provisions  have  been  made  for  their  salvation — 3.  It  is 
someining  to  us  that  they  are  ready  to  be  slain  —We  are  under 
tremendous  obligations — Parents,  teachers,  officers  appealed 
to. 

XIII. — Thk  Piety  and  Patriotism  of  Praying  for  our  Civil 
Rulers 351 

Political  fathers  under  the  same  rule  as  our  spiritual  and  natural 
fathers — The  apostle's  teaching  on  this  subject— God  still  Su- 
preme Governor — True  religion  the  basis  of  all  order  and  vir- 
tue—men prone  to  extremes — Xo  union  of  Christ  with  Ctesar — 
The  powers  that  be  are  ordained  of  God — Illustrations— It  is 
an  act  of  true  patriotism  and  of  the  most  disinterested  loyalty 
to  pray  for  our  civil  rulers — Hebrews  and  early  Christians  did 
so— Fear  of  God  and  a  proper  regard  for  man  are  found  to- 
gether— Good  rulers  desire  the  prayers  of  the  pious— The 
Church  of  God  has  always  taught  and  practised  this  duty — Va- 
rious authorities  cited  from  Barrow,  Chrysostom,  Origen  and 
others — The  Catechism  teaches  it — Common   charity  requires 


XVlll  CONTEl^TS. 


it — The  hnimn  prone  to  carry  us  astray — Onr  civil  rulers  need 
oiir  sympatliy  and  prayers — Their  post  is  ditVu-iilt  and  daii.i;er- 
ous — They  aie  a  part  of  ourselves  -Our  welfare  depends  upon 
them— Prayer  is  :ui  essential  part  of  every  man's  piety. 

XIV.— CniiiSTiAN   Soi.oiKr>s 305 

Colonel  Gardiner — His  luavery,  patriotism,  piety  and  death — 
Captain  Vicars — llis  activity  as  a  Christian,  noble  beai-ini^  in 
battle  and  death  at  Sebastopol — Marshal  Snwarrow — riussia's 
greatest  general — llis  lieroisnj,  devotion  and  inlluence  ONCr  his 
soldiers  —  General  llavelock— Sum  of  his  character  as  a  soldier 
and  Christian — fiOni;;  waiting  for  his  work — Well  done  at  last 
— His  vietoiii's  I)i!igenee  in  accpiirin;^  knowledge — A  noble 
example  lor  young  oiHeers — The  military  profession  unt  in 
itself  sinful — lI;'.velock\s  characft-r  and  Christian  death — Gene- 
ral Jackson — riiny's  reinaik— Autiior's  oi)p()rtnn!ty  to  study 
his  character  Wali)ol(''s  ruK'  a  failure — (ieneral  Jackson's 
uioral  courage  and  estimate  of  it  in  ])ublic  men — His  attain- 
ments— Uis  letters — Devoiioti  to  his  friends —His  early  reli- 
gious education — Never  altogether  lost — Becomes  a  commuu? 
ing  church  member — The  author  his  pastor  at  the  Hermitage 
—  IHs  attendance  at  the  Lord's  supper — Judge  Gayarre's 
sketch — Dilliculty  of  doing  justice  to  his  memory — Coljbett's 
estimate  of  General  Jackson — His  fame  will  grow  greener  in 
coming  years— Oft  allusions  to  the  help  of  Providence — His 
habit  of  reading  the  Bible — His  pious  reflections  oa  the  death 
of  a  friend  and  his  own  failing  health — Dr.  Esselman's  letter 
describing  his  death — The  closing  scene. 

XV. — TuK  Army  of  tiik  Dkad  still  Spkakino 425 

Tiie  holy  catholic  Church — Every  age  and  generation  connected 
— Aim  of  this  volume— All  great  men  pious — Hlustrations  from 
Homer's  heroes — God  works  by  lit  agents — Alexander's  love 
for  the  Iliad — Domestic  purity  and  attachment  not  inconsistent 
with  the  loftiest  heroism — The  Centurions— Havelock — Jack- 
son— Such  men  are  to  be  imitated  -Faith  in  Christ  necessary 
— Our  religion  must  be  confessed — Soldiers  must  try  to  do 
good — Catholicity  of  feeling  characteristic  of  brave  men — 
Havelock  not  a  close  commmiionist — Unfavorable  circuin- 
Btanccs  may  be  overcome — Conclusion. 


introduction: 


SOLDIERS    MAY    BE    PIOUS. 

•'Every  inch  a  soldier  and  every  inch  a  Christian." — Loud  Hakdinge's  Ellogt 
ON  Gen.  Havklock. 

From  an  intimate  acquaintance  with  Ccneral  Jackf-on's  habits  and  sentiments,  I 
have  no  doubt  the  Uev.  Dr.  Wilson  was  correct  in  sayinj,',  that  "General  Jack.son, 
thou.t,'h  not  a  re;,'ular  piofessor  of  re!i;4ion  while  actiog  President,  was,  however,  the 
most  religious  President  we  have  ever  had." — Tun  Author. 

"For  many  a  year  to  come,  the  sword  of  every  rigliteoiis 
nation  must  be  whetted  to  save  or  to  iiubdiio;  uor  will  it  be  by 
patience  of  others'  sufferintr,  but  by  the  ofturiug  of  your  own, 
that  you  will  ever  draw  nearer  to  the  time  when  the  great 
change  shall  pass  upon  the  iron  of  the  earth ;  when  men  shall 
beat  their  swords  into  jdoughshares,  and  their  spears  into  prun- 
ing liooks;  neither  shall  they  learn  war  any  more."* 

If  ]Mr.  Huskin  is  correct,  war  is  to  be  the  trade  of  man  for 
ages  to  come.  Alas,  alas!  that  it  should  be  so.  But  since  it  is 
so,  and  has  been  so  from  the  begiiiniug,  and  we  fear  will  so 
continue  for  ages  to  come,  it  is  proper  for  us  to  consider  brielly 
the  question  : 

Can  the  son  of  wnr^  he  a  child  qf  God?  Is  it  pcssilh  for  a 
man  of  Mood  to  he  a  sincere  follower  of  the  Prince  of  Pence? 
Various  observations  and  facts  are  given  in  this  volume  as  illus- 
trations of  what  kind  of  an  answer  should  be  given  to  this 
question.     Historically,    we  know  that   neither  tiie   exclusive 

*  Ruskin's  Lectures,  p.  250. 


XX  INTRODUCTION". 

divine  right  ot  kings,  nor  the  doctrine  of  passive  obedience  and 
non-resistance  even  to  tyrann5',  has  been  able  to  prevent  v.-ars 
in  past  ages.  And  until  human  nature  shall  be  vastly  changed 
from  what  it  is,  we  do  not  *ee  that  wars  will  cease  out  of  the 
earth.  And  as  long  as  wars  exist,  so  long  will  there  be  soldiers. 
AVhether  war  is  the  natural  state  of  man  or  not,  certain  it  is, 
tliat  as  it  has  been,  so  it  is  now,  and  so  it  will  be  to  the  end  of 
our  present  economy.  Does  Christianity  then  absolutely  forbid 
all  wars?  Is  it  impossible  for  a  Christian  man  to  en^-age  iu 
war  without  violating  his  principles?  That  most  wars  are  un- 
lawful and  wholly  nnjustifiable,  we  are  ready  to  admit.  But 
all  wars  are  not  alil:e.  Peace  and  war  are  noble  or  otherwise, 
according  to  their  kind  and  occasion.  And  even  as  to  wicked 
and  unholy  wars,  are  not  tax-payers  just  as  much  involved  in 
their  sinfulness  as  tlie  officers  and  men  of  the  army  and  navy 
that  are  actually  engaged  in  carrying  them  on  ?  And  if  all 
wars  are  sinful,  how  is  it  that  God  himself  ever  commanded  his 
chosen  people  to  go  to  war  ? 

Jehovah  is  never  so  straitened  for  means  to  carry  forward  his 
purposes  as  to  do  evil  tl'at  good  may  come  out  of  it,  Never. 
And  moreover,  if  v,-ar  is  always  and  essentially  a  moral  wrong, 
how  are  we  to  look  npon  the  wars  of  Abraham,  Joshua,  Gideon, 
Moses  and  David?  And  what  are  we  to  say  of  the  acknow- 
ledged piety  of  Yicars,  Hammond,  Col.  Gardiner,  Gen.  Burns, 
the  Lawrences,  Nicholsons,  Edwardes,  and  General  Havelock, 
and  many  others  in. modern  times  living  and  dead,  who  are  or- 
naments and  pillars  of  the  Church  of  God,  and  yet  at  the  same 
time  are  distinguished  for  their  service  to  their  country  in  the 
army  and  navy  ? 

Nor  do  we  find  in  the  New  Testament  any  censure  upon  the 
centurions  whose  history  is  presented  in  the  folTowing  pages,  for* 
their  connection  with  the  military  profession.  There  is  not  a 
syllable  like  this  recorded  of  the  centurion  of  Capernaum,  nor 
of  Cornelius,  nor  of  the  centurion  in  command  at  the  crucifixion, 
nor  of  Julius,  who  had  charge  of  Paul  on  his  perilous  journey 
to  Pwome.     Nor  did  John  the  Baptist,  nor  our  Loixl  in  preaching 


INTRODUCTIOlSr.  XXI 

to  soldiers,  intimate  that  their  profession  was  inconsistent  with 
the  ethics  of  Christianity.  And  besides  this  presumptive  testi- 
mony against  the  objection,  that  a  military  man  cannot  be  a 
good  Christian,  what  is  the  army  or  the  navy  but  a  national 
police  ?  If  it  is  right  for  a  city  to  have  its  mayor,  sheriff,  con- 
stables and  police,  then  it  is  right  for  a  nation  to  have  its  army 
and  navy.  They  are  nothing  but  its  police  force  to  suppress 
insurrection,  enforce  law  and  preserve  order.  Laws  wiihout 
penalties  are  no  laws  at  aH.  Then  every  man  must  be  his  own 
judge  and  take  the  laws  into  his  own  hand,  or  he  must  be  sub- 
ject to  a  government  that  will  protect  him.  And  for  this  pur- 
pose the  government  must  have  its  police  force.  And  if  a 
Christian  man  may  be  a  magistrate,  a  sheriff,  or  a  constable  or 
member  of  the  city  police,  then  he  may  be  a  sailor  or  a  soldier, 
a  commander  in  the  fleet  or  army.  There  is  nothing  wrong  in 
the  one  case  more  than  the*  other.  There  is  no  more,  sin  in 
being  a  commodore  or  general  than  there  is  in  being  a  justice 
of  the  peace  or  the  head  of  the  government.  The  Rev.  W.  E. 
Boardman  has  briefly  and  very  pointedly  presented  this  idea  in 
some  foot-notes  to  bis  "Higlier  Christian  Life."  We  would  also 
refer  those  who  desire  to  study  the  arguments  on  the  justifiablcness 
of  war,  as  ngainst  Dr.  Wayland  and  others  of  liis  school,  who  con- 
demn all  wars  as  useless,  immoral  and  wicked,  to  the  introductory 
chapter  of  Copt.  11.  "W.  Halleck's  "  Elements  of  Military  Art  and 
Soionce,"  and  to  the  authors  therein  named.  -  This  work  is  a  valuable 
one,  combining  the  results  of  fine  scholarship  and  of  patient  and 
extensive  study.  The  introductory  chapter,  though  short  for  the 
subject,  is  so  exhaustive  as  to  leave  scarcely  any  thing  else  to  be  said. 
We  think  his  positions  are  ably  and  triumphantly  sustained:  but  wo 
need  hardly  add,  we  earnestly  plead  against  war.  « 

In  the  Xew  Testament  we  read : 

"And  the  soldiers  hkewise  demanded  of  him,  saying,  And 
what  shall  we  do  ?  And  he  said  unto  them,  Do  violence 
to  no  man.  neither  accuse  any  falsely,  and  be  content  with 
your    wages.  ' — Luke  iii.    14.     We    do    not    know    ^^'ilether    these 


XXll  II^TRODUOTIOj^. 

soldiers  were  Jews  or  Romans,  but  the  probabilitj  is,  thej 
Avere  proselytes  in  the  service  of  Herod  Antipas,  or  of  Philip, 
and  in  either  case  they  were  in  the  Roman  service.  The 
Greek  term  used  here  does  not  signify  soldiers  merely,  but 
soldiers  (strateumenoi)  actually  in  arms,  or  under  marching 
orders  for  battle.  And  as  we  learn  from  Josephus,  that 
Herod  was  at  this  time  engaged  in  war  with  Aretas,  a  king 
of  Arabia,  it  is  highly  probable  that  Michaelis  is  right  in 
saying  that  the  military  who  came  to  John  were  a  part  of 
Herod's  army,  then  marching  from  Galilee,  and  passing  through 
the  region  where  John  was  preaching.  If  this  be  correct,  it  is 
worthy  of  special  notice,  that  John  does  not  assume  to  decide 
between  Herod  and  the  Arabian  king,  nor  say  anything  as  to 
the  lawfulness  or  justice  of  the  war,  but  simply,  and  in  his  usual 
boldness  and  directness  of  style,  tells  the  soldiers  how  to  behave. 
In  those  days,  armies  were  not  as  well  provided  for  as  they  are 
now.  Tliey  Avere  not  under  tlie  same  discipline  that  oar  sol- 
diers are  as. to  private  property.  The  custom  was  to  make  the 
country  occupied  by  troops  support  them.  And,  consequently, 
the  soldiers  were  strongly  tempted  to  violence.  And  if  they 
could  not  obtain  such  provisions  and  spoils  as  they  wished  from 
the  inhabitants  in  any  other  way,  they  brought  charges  against 
them,  falsely  accusing  them  of  disloyalty,  rebellion,  conspiracy, 
or  some  crime,  by  which  tliey  could  justify  themselves  for 
taking  by  violence  Avhat  they  wanted.  Hence  the  propriety  of 
John's  Knox-Latimer  style  of  preaching  to  them.  "Do  vio- 
lence to  no  man,  neither  accuse  any  falsely ;  and  be  content 
with  your  wages."  As  if  he  had  said.  Take  nothing  by  unlaw- 
ful means.  Do  not  manufacture  charges  against  the  people. 
Accuse  no  one  falsely.  Be  faithful,  obedient,  enduring.  Find 
no  fau*  with  your  service.  Murmur  not  at  your  pay.  Ob- 
serve, then,  John  does  not  condemn  their  profession.  He  does 
not  say,  it  was  sinful  for  them  to  be  soldiers,  and  that  they 
must  leave  military  service  before  they  could  please  Gbd.  But 
be  does  tell  them  that  they  must  not  do  any  wrong  thing  under 
pretext  that  their  calling  required  or  excused  it.     Men  in  the 


INTRODUCTION.  XXlll 

army  and  the  navy,  as  in  all  other  professions,  and  everywhere, 
should  be  Christians. 

The  state  of  the  question,  then,  is  this  ;  Most  wars  we  think 
are  wicked,  unlawful  and  unjustifiable,  either  in  tliQ  sight  of 
God  or  man ;  but  we  do  not  believe  that  every  war  is  sinful/ 
Nor  do  we  believe  that  the  Gospel  forbids  the  followers  of 
Christ  to  engage  in  the  military  profession.  "We  uot  only  do 
not  find  any  direct  prohibition  of  war  in  the  Bible,  but  on  the 
contrary  we  have  in  the  Old  Testament '"  the  wars  of  the  Lord." 
We  find  God  commanding  war  and  conquest.  And  if  all  wars 
are  unjustifiable  and  sinful,  how  is  it  that  our  Lord  and  his  apos- 
tles have  not  expressly  })rohibited  the  military  profession  in  the 
most  unequivocal  and  positive  terms  ?  And,  moreover,  if  every 
war  is  sinful,  how  is  it  we  find  so  many  pious  men  in  the  army? 
men  as  eminent  for  piety  as  for  courage  in  the  march,  patience 
in  the  camp,  and  etficiency  in  the  storm  of  battle  ?  And  the 
centurions  whose  history  we  are  here  studying  are  as  commend- 
able for  their  faith  and  extraordinary  devotion  as  for  their  loy- 
alty in  the  service  of  the  pagan  emperor  of  Rome.  Our  pur- 
pose here,  however,  is  not  to  encourage  war.  We  believe  that 
most  of  the  wars  of  our  day  are  unnecessary  and  unjustifiable. 
And  we  believe  the  tendency  of  the  Gospel  is  to  do  away  with 
them  from  the  earth;  and  that  if  all  men  were  fully  under  its 
influence  there  would  be  no  wars.  Our  purpose  in  the  follow- 
ing pages,  is  mainly  to  show  that  it  is  not  impossible  for  sol- 
diers to  be  pious — that  their  condition  is  not  in  itself  so  sinful, 
that  they  are  to  be  excused  from  a  religious  life,  because  they 
are  soldiers  or  marines. 

It  is  no  doubt  true  that  it  is  much  harder  for  some  men  to  be 
religious  than  others,  just  as  it  costs  some  men  more  to  be 
decent  than  it  would  cost  others  to  become  saints.  ISome  men 
are  so  constitutionally  wicked — have  so  professionally  and 
thoroughly  devoted  themselves  to  sin,  that  they  are  not  only 
totally  depraved,  but  their  faculties  are  severally  and  alone, 
each  by  itself  in  need  of  an  entire  conversion  for  itself.  But 
what  then  ?     Must  we  despair  ?     By  no  means.     Jesus  Chkist 


liLlV  INTEODUCTION. 

IS  THE  Saviour  of  sixxers,  even  of  the  chief  of  sinners. 
And  the  more  desperate  the  case,  the  more  glory  to  the  medi- 
cal man  that  can  heal  it.  Our  great  aim,  then,  in  this  volume, 
is  to  give  an  expository  history  of  the  Four  Centurions,  offi- 
cers of  the  Roman  army  in  Judea  in  apostolic  times,  who  were 
to  a  greater  or  less  degree  brought  under  the  power  of  the  Gos- 
])el,  or  at  least  made  acquainted  with  our  Lord's  history  and 
doctrines ;  and  to  illustrate  the  fact,  that  eminent  piety  in  a 
soldier  is  consistent  with  the  loftiest  courage — that  in  truth, 
the  Church  of  God  may  and  does  exist  in  earthly  armies.  It  is 
certainly  very  desirable  that  military  men,  officers  ana  privates 
in  the  army,  should  be  constantly  reminded  that  there  have 
been  found  in  all  ages  in  their  profession,  men  whose  piety,  to 
say  the  least,  would  bear  a  comparison  with  that  of  any  other 
profession.  It  is  a  necessary  encouragement  to  them  to  know 
that  men  of  their  OAvn  class,  men  in  every  respect  by  birth  and 
education  and  daily  circumstances  like  themselves,  have  been 
truly  pious.  This  should  keep,  them  from  despairing.  The 
cases  we  have  tried  to  illustrate  show,  also,  that  God  employs  a 
great  variety  of  means  or  instruments  by  which  to  bring  men 
to  a  k'nowledge  of  saving  truth ;  and  that  in  some  instances  a 
high  standard  of  piety  has  been  displayed  under  great  disad- 
vantages. Men  in  the  army  and  navy  are  accustomed  to  deci- 
sion, promptness  in  action,  and  to  meet  with  opposition  and  to 
endure  discipline,  to  display  a  lofty  courage  and  a  devotion  to 
their  country  and  th,e  cause  they  defend.  It  is  perfectly  con- 
sistent, therefore,  that  when  it  pleases  God  to  reveal  himself  to 
them,  they  should  show  the  same  manful  decision  and  courage 
in  behalf  of  the  Gospel. 


THE    CENTURI01!T    OF   CAPERNAUM. 

And  wlien  Jesus  was  entered  into  Capernaum,  there  came  unto  bim 
a  centurion,  besecliing  liini,  and  saying,  Lord,  my  servant  lieth  at 
home  sick  of  the  palsy,  grievously  tormented.  And  Jesus  saith  unto 
him,  I  will  come  and  heal  him.  The  centurion  answered  and  said, 
Lord,  I  am  not  worthy  that  thou  shouldest  come  under  my  roof:  but 
speak  the  word  only,  alid  my  servant  shall  be  healed.  For  I  am  s. 
man  under  authority,  having  soldiers  under  me;  and  I  say  to  this 
man,  Go,  and  he  gooth  ;  and  to  another.  Come,  and  he  cometh ;  and 
to  ray  servant.  Do  this,  and  he  doeth  it.  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  that  followed,  Verily  I  say  unto  you,  I 
have  not  found  so  great  faith,  no,  not  in  Israel.  And  I  say  unto  you, 
That  many  shall  come  from  the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven  :  but  the 
children  of  the  kingdom  shall  be  cast  out  into  outer  darkness :  there 
shall  be  weeping  and  gnashing  of  teeth.  And  Jesus  said  unto  the 
centurion.  Go  thy  way  ;  and  as  thou  hast  believed,  so  be  it  done  uuto 
thee.  And  his  servant  was  healed  in  the  self-same  hour, — Matthew 
viii.  5-13.     See  also  Luke  vii.  1-10. 

1. — The  Coming  to  Jesus. 

It  seems  to  us  tliat  tliis  naiTative  is  one  of 
tlie  most  beautiful  gems  that  so  profusely  adorn 
tlie  Gospel  history.     It  is  the  picture  of  a  reli- 


26  THE    CEXTUPwIOX    OF    CAPEKNAUJM. 

gious  soul  in  a  lovely  and  cliild-like  form,  re- 
vealing an  extraordinary  faith  under  great  dis- 
advantages. 

And  lohen  Jesus  loas  entered  into  Caper 
Qiaiim.  The  time  of  this  miracle  was  shortly 
after  our  Lord  came  down  from  the  mount 
where  he  had  delivered  his  inimitable  sermon, 
.and  not  long  after  the  miracle  at  the  wedding 
in  Cana  of  Galilee. 

The  scene  of  this  miracle  was  the  city  of  Ca- 
pernaum, celebrated  in  the  history  of  our  Lord, 
though  scarcely  known  in  Old  Testament  times. 
Though  born  in  Bethlehem  of  parents  who  be- 
longed to  Nazareth,  our  Lord^  made  his  own 
home  chiefly  at  Capernaum.  While  in  subjec- 
tion to  his  parents — from  early  childhood  till 
he  was  thirty  years  of  age — he  seems  to  have 
dwelt  in  Nazareth ;  but  about  the  time  that  he 
commenced  his  public  ministrations,  or  soon 
after  his  baj)tism,  he  *'  came  and  dAvelt  in  Ca- 
pernaum." This  city  was  therefore  the  centre 
of  his  operations.  To  it  we  iind  him  generally 
returninQc  from  his  vai'ious  itinerant  missions. 
It  was  situate  on  the  northwestern  side  of  tlie 


THE  CENTURIO]^-  OF  CAPERNAUM.      27 

lake  of  Gennesaretli,  called  also  the  sea  of  Ga- 
lilee. It  was  a  Jewish  city,  at  this  time  held 
by  a  Koman  garrison  in  Herod's  pay.  There 
is  still  some  doubt  whether  tiie  precise  spot  on 
which  it  stood  has  been  identified.  Hitter  and 
others  suppose  the  Tell  Hum  of  our  day  to 
mark  its  site;  but  our  countryman,  Dr.  Ilohin- 
son,  and  others,  think  ICalin  Minyeli,  about 
three  miles  farther  north,  is  its  true  site.  IIo^v- 
ever  this  may  be,  it  is  incontrovertible  that  our 
Lord's  prediction  concerning  this  city  has  been 
long  since  fulfilled.  "  Thou,  Capernaum,  which 
ait  exalted  unto  heaven,  shalt  be  brought 
down  to  hell ;  for  if  the  mighty  works  which, 
have  been  done  in  thee,,  had  been  done  in  So- 
dom, it  would  have  remained  until  this  day. 
But  I  say  unto  you,  that  it  shall  be  more  toler- 
able for  the  land  of  Sodom  in  the  day  of  judg- 
ment than  for  thee."     Matth.  xi.  23,  24. 

Although  this  city  was  our  Lord's  home  dur- 
ing the  years  of  his  public  ministry,  and  not- 
withstanding He  gave  its  inhabitants  many 
evidences  of  his  power  to  work  miracles  and  to 
save,  still  they  were  remarkable  for  their  infi- 


28  THE    CEI^TURIOI^   OF   CAPERNAUM. 

delity,  impenitence  and  general  wickedness, 
and  lience  his  denunciation  of  their  sins  for 
rejecting  Him  and  continuing  in  their  rebel- 
lion. Their  abuse  of  great  privileges  aug- 
mented their  guilt  until  their  condemnation 
was  greater  than  that  of  Sodom. 

There  came  unto  Him  a  centurion.  Our 
word  centurion  is  'from  the  Latin  centum^  a 
hundred,  and  means  literally  a  Koman  officer 
commanding  a  hundred  men,  corresj)onding 
nearly  to  our  captain.  (See  Adams'  Rom. 
Antiq.,  p.  370.)  The  title  centurion  was,  how- 
ever, used  with  so  much  latitude,  that  it  some- 
times siscnified  one  who  led  a  subdivision  of  a 
Roman  legion,  without  fixing  precisely  its  num- 
ber. In  the  following  places  we  find  mention 
made  of  persons  called  centurions.  Beside  the 
passages  referred  to  as  texts  above,  Mattli, 
xxvii.  54 ;  Acts  xi.,  xx.,  xxii.,  xiii.,  xxiv.,  xxvii., 
xxviii.  The  first  convei-t  to  Christianity  after 
the  crucifixion  from  among  the  Gentiles  whose 
name  is  known  to  us  '^^"as  Cornelius,  a  centu- 
rion of  the  Italian  band  at  Cesarea,  of  whom 
we  have  more  to  say  in  another  chapter.     At 


THE  CENTUEIOX  OF  CAPERNAUM.      29 

least  four  centurions  are  favoraljly  sjDoken  of  in 
the  New  Testament. 

Some  tliink  the  centurion  of  Matthew  now 
before  us  the  same  who  is  called  a  nobleman  of 
Capernaum  in  John  iv.,  who  came  to  Jesus,  and 
begged  mercy  for  his  son.  But  there  is  no  rea- 
son to  suppose  them  the  same.  There  are  some 
striking  j^oints  of  resemblance,  it  is  true,  in  the 
two  narratives ;  but  our  Lord  was  never  strait- 
ened for  motives  nor  for  means  of  showing  his 
mercy.  In  both  cases,  the  person  asking  help 
occupied  a  high  position  in  society,  and  the 
person  at  the  point  of  deatli  was  young,  and 
the  cure  was  wrought  at  a  distance ;  and  in 
both  cases,  the  faith  of  the  person  making  the 
a2;)plication  was  remarkable ;  and  our  Lord  was 
glorified  by  both  miracles.  Still  there  are 
points  dissimilar — so  dissimilar  that  the  cases 
must  be  distinct.  The  one  was  a  Jewish  no- 
bleman, looking  for  the  Messiah  ;  the  other  was 
a  Eoman  officer,  who  had  but  little,  if  any, 
information  concernins:  the  m'eat  Hebrew  that 
was  so  long  and  so  ardently  looked  for  as  the 
Messiah.     The  Jewish  nobleman  makes  appli 


80  THE    CENTUEIOlSr    OF   CAPEKJ^AU^I. 

cation  io  Jesus  in  behalf  of  a  son,  ^vlio  Avas 
nigli  unto  deatli  witli  a  fever ;  tlie  lloman  oill- 
cer  applies  for  aid  for  a  servant  (a  slave),  wlio 
was  afflicted  Avitli  paralysis.  One  miracle  was 
wrought  by  our  Lord  when  he  was  at  Cana, 
the  other  when  he  was  in  the  streets  of  Caper- 
naum. But  that  which  most  distinguishes 
between  the  miracles  was  the  faith  of  the  appli- 
cants. The  Jewish  nobleman's  faith  was  feeble. 
He  besouirht  our  Lord  that  he  would  come  and 
heal  his  son,  for  he  was  at  the  point  of  death. 
JoJni  iv.  2T.  He  seems  not  to  have  thought 
that  Jesus  could  heal  his  son,  unless  he  visited 
him,  and,  like  a  medical  man,  on  the  spot 
should  examine  the  patient,  and  prescribe  ac- 
cording to  the  symptoms.  Hence,  we  hear  him 
saying,  ''Sir,  come  down  ere  my  child  die." 
But  the  centurion  said,  "  Lord,  I  am  not  wor- 
thy that  thou  shouldest  come  under  my  roof: 
but  speak  the  word  only,  and  my  servant  shall 
be  healed." 

There  is  some  difference  of  opinion  among 
inferpreters  as  to  the  identit}'  of  the  cases  re- 
corded by  Mattliew  and  Lulw     Cavillers  have 


THE  CENTURION  OF  CAPERNAUM.      31 

attempted  to  make  out  a  contradiction  between 
tliem.  In  regard  to  wliicli,  let  it  be  remem- 
bered, we  Lave  no  j^ositjvo  proof  that  l)otli 
evan^-elists  refer  to  tlie  same  case.  It  is  not 
impossible  but  that  there  were  two  instances 
very  much  alike.  Their  circumstances  may 
have  been  mainly  coincident,  and  yet  not  iden- 
tical. But  on  the  su23position  that  we  have 
two  accounts  of  the  same  case,  we  find  no  diffi- 
culty in  harmonizing  them.  They  agree  as  to 
the  characters,  time  and  place,  and  substantially 
in  the  details.  The  only  difference  is  that  Iai1^:6 
is  more  particular  in  his  chronology,  and  is 
more*full,  and  gives  us  more  details  of  outivard 
events  than  are  preserved  in  Mattlieio.  Ijiike 
says  the  centurion  sent  the  elders  of  the  Jews, 
who  besought  Jesus  to  grant  his  request,  say- 
ing that  he  was  worthy,  for  he  lovetli  our  na- 
tion and  hath  built  us  a  synagogue.  But  Mat- 
tlieio^ in  saying  that  the  centurion  came  unto 
Jesus,  does  not  contradict  Lalce's  statement. 
He  does  not  say  that  he  had  not  sent  his 
friends  the  elders  of  the  Jews,  nor  does  Luke 
say  that  he  did  not  follow  after  them  himself 


32      THE  CENTUEIOK  OF  CAPERNAUM. 

Tlie  probable  state  of  tlie  case  was,  that  at  first 
lie  sent,  and  being  anxious,  lie  followed  after- 
ward himself.  And  each  of  tlie  evano-elists 
records  that  j)aii:  of  the  transaction  which 
made  the  deepest  impression  on  his  mind,  or 
seemed  to  him  the  most  important.  And  as 
Luke  was  most  familiar  with  Gentiles,  and 
seems  to  have  written  his  memoirs  of  our  Lord 
especially  for  them,  he  records  that  this  E-onian 
officer  was  so  kind  to  the  Jews  that  their  elders 
were  his  friends  and  interceded  in  his  behalf, 
while  Jfattheiv^  writing  for  his  own  countiy- 
men,  the  Jews,  was  the  most  impressed  with 
the  fact  that  the  centurion,  a  Roman  officer, 
came  himself  to  our  Lord,  who  was  a  Jew. 
And  besides,  if  this  explanation  is  not  sufficient, 
then  we  may  adopt  the  legal  maxim,  and  say — 
that  which  we  do  through  or  by  another,  is 
done  by  us.  We  may  appear  in  court  by  our 
attorney  or  lawyer.  We  may  be  said  to  build 
a  house,  though  we  employ  a  carpenter  to  do 
it.  A  farmer  may  be  said  to  plough  and  reap, 
although  he  employs  laborers  to  do  it  for  him. 
Such  language  is  common,  and  obtains  in  all 


THE  CENTUEION  OF  CAPERNAUM.      33 

tongues.  There  is  then  no  handle  here  for  the 
enemies  of  the  Gospel  with  which  to  work  up 
a  discrepancy  between  the  evangelists.  There 
is  no  contradiction  between  them  ;  but  on  the 
contrary,  by  a  candid  and  intelligent  compari- 
son of  the  two  accounts,  we  obtain  a  more  full 
history  than  we  could  get  from  either  sepa- 
rately, and  at  the  same  time  have  an  incidental 
or  undesigned  proof  of  their  truthfulness  as 
writers.  Such  minor  variations  are  common  in 
all  written  and  oral  narrations. 

The  elders  sent  to  convey  the  centurion's 
message  interceded  for  him,  saying :  "  That  he 
was  worthy  for  whom  he  should  do  this,  for 
he  loveth  our  nation,  and  hath  built  us  a  syna- 
gogue."— Liike  vii.  3-5. 

A  synagogue  was  a  chapel  or  place  of  wor- 
ship, where- the  Jews  held  their  meetings  for 
reading  and  expounding  the  holy  Scriptures, 
but  perhaps  not  common  among  them  till  after 
the  captivity  in  Babylon.  And  as  the  centu- 
rion commanded  the  Roman  garrison  at  Caper- 
naum, he  probably  thought  it  would  have  a 
good  effect  upon  the  restless,  turbulent  Jews, 


34  THE    CE:N^TURIOj!T    of   CAPERNAUM. 

wlio  were  so  "bitter  in  tlieir  j)rejiidices  against 
tlie  Eomans,  if  lie  showed  them  kindness.  Sol- 
diers and  sailors  are  proverbially  liberal  willi 
tlieir  means,  and  prompt  to  support  public 
institutions.  It  was,  however,  a  remarkable 
instance  of  good  feeling,  even  if  there  was  a 
measure  of  political  expediency  in  it,  for  a  Ro- 
man centurion  out  of  his  small  salary  to  build 
a  Hebrew  synagogue. 

We  must  not  think,  however,  that  we  can 
purchase  the  grace  of  God  by  our  charities. 
The  centurion  did  not  think  of  claimino;  the 
divine  interposition  because  he  had  built  a 
synagogue  for  the  Jews.  He  did  not  speak  of 
this  at  all.  Nor  is  there  any  merit  in  religious 
duties  to  atone  for  our  sins,  or  to  give  us  a 
claim  upon  divine  mercy  on  account  of  them. 
We  should  no  doubt  build  houses  of  worship, 
and  supj)ort  the  institutions  of  the  Gospel,  and 
we  should  read  the  Word  of  God,  and  hear  his 
Gospel  preached ;  but  the  means  of  grace  are 
not  to  be  substituted  for  Christ.  The  divine 
IDromise  is  that  we  shall  find  a  blessing,  if  we 
seek,  but  not  hecause  we  seek.     The  use  of  the 


THE    CEI^TUEION    OF   CAPERIS^AUM.  35 

means  of  grace  is  not  tlie  procuring  cause  of 
salvation,  but  tlie  channel  or  way  in  whicli  we 
are  to  find  it.  They  bring  Christ  before  us. 
It  was  when  Lydia  was  in  the  synagogue  on 
the  Sabbath  day  that  she  heard  Paul  ]3reach, 
and  the  Lord  opened  her  heart  to  understand 
what  she  heard.  It  was  when  the  Ethiopian 
was  reading  Isaiah,  as  he  was  returning  from 
the  worshipping  of  the  Lord  at  Jerusalem,  that 
the  Sj)irit  sent  Philij)  to  him  to  preach  unto 
him  Jesus.  They  were  all  found  in  the  dili- 
gent, prayerful  use  of  the  means. 

"  Beseeching  him  and  saying.  Lord,  my  ser- 
vant lietli  at  home,  sick  of  the  palsy,  grievously 
tormented."  Ify  servant — literally  "  my  boy  " 
— a  common  and  familiar  term  as  gargon  in 
French,  or  as  we  use  the  word  hoy  for  a  favor- 
ite servant  Avithout  res^ard  to  his  ao^e.  Luke 
calls  him  a  slave,  and  so  interpreters  generally 
understand  the  word  doulo,s.  Calvin  suggests 
that  he  was  a  slave  of  rare  fidelity  and  endow- 
ments, and  hence  the  master's  greater  solicitude 
to  save  his  life. 

Lietli  cti  home — literally  is  prostrate  in  the 


36      THE  CENTURION  OF  CAPEENAUM. 

liouse — side  of  the  j^c^.-s*?/.  It  would  seem  tliat 
paralysis  is  not  wholly  a  modern  disease,  as 
neuralgia  or  dyspej)sia  are  said  to  be.  Critical- 
ly speaking,  tliere  may  be  some  difference  be- 
tween j)alsy  and  paralysis,  tliougli  tlie  first 
term  seems  to  be  only  a  contraction  of  the  lat- 
ter ;  but  in  the  New  Testament  they  seem  to  be 
spoken  of  as  quite  the  same  thing,  and  as  com- 
ing under  our  term  apoplexy.  The  original 
here  signifies  a  relaxation  of  the  nerves  of  one 
side.  The  palsy  j)revailed  in  our  Lord's  day, 
and  does  still  in  the  East.  But  there  is  scarce- 
ly any  description  in  the  New  Testament  of 
the  diseases  that  prevailed  in  Judea  in  his  day. 
Grievously  tormented — tenibly,  fearfully  dis- 
tressed— is  in  great  agony  and  at  the  point  of 
death,  as  in  Lulce.  Now  it  is  entirely  a  mis- 
take, as  some  critics  say,  that  in  such  a  case  of 
palsy  there  was  no  consciousness,  no  agony,  no 
suffering.  It  may  .be  true  that  torment  or 
agony  does  not  always  accompany  the  palsy. 
But  there  is  a  form  of  this  disease  that  is  at- 
tended by  violent  cramps  and  strong  j)ains,  and 
is  exceedingly  dangerous.     Trench  says  the  dis- 


THE  CENTUKIO]^-  OF  CAPERNAUM.      37 

ease  in  tliis  case  was  paralysis,  witli  contraction 
of  the  limbs  and  joints,  and  was,  tliei'efore,  a 
case  of  extreme  suffering  as  well  as  of  great 
danger.  The  Greek  term  for  grievousltj  tor- 
oncnted  is  from  the  name  of  a  Lydian  stone, 
upon  which  metals  were  proved,  and  hence  it 
came  to  be  used  for  applying  an  engine  of  tor- 
ture in  the  examinatior  of  criminals,  and  meta- 
phorically to  afflict,  torment.  And  hence  here 
it  is  applied  to  a  jparalytic  w^ho  is  suffering  vio- 
lent pains. 


II 


THE    CEJ^TURION"    OF    CAPERT>rAUM    C0:N^TII^UED 

2. — The  Peculiar  Excellence  of  Ms  Faith, 

And  Jesus  saitli  unto  hirn^  I  xoill  come  and 
heal  him — tliat  is,  I  will  grant  your  request. 
I  will  save  your  servant.  I  am  ready  even  to 
go  to  your  house.  Our  Lord's  reply  then  w^as 
prompt  and  gracious,  marked  with  a  confidence 
and  dignity  that  showed  that  he  was  conscious 
of  inherent  power  to  work  such  a  miracle  as 
would  save  this  servant.  And  now  in  the  cen- 
turion's reply  and  our  Lord's  commendation  of 
him  we  have  an  instance  of  extraordinary  ftiith 
— of  strono;  and  discrimimitino;  faith — and  of  a 
miracle  wrought  without  personal  contact  or 
immediate  presence.  Happily  for  us,  this  case 
will  enahle  us  to  consider  the  nature  of  faith, 
which  is  an  ess.ential  thing  both  in  society  and 
in  religion.     For  such  is  our  constitution  that 


THE   CEISTTUEIOIT    OF    CAPEEXAUM.  39 

we  caiiuot  live  without  fixitli.  We  must  Lave 
faitli  in  ourselves  and  in  one  another,  and  in 
God  and  in  his  Word  and  works.  It  is  by 
faith  we  know  the  history  of  the  creation,  and 
receive  all  our  knowledge  of  past  ages.  We 
live  by  faith  from  day  to  day.  We  go  to  sleep 
at  night  confident  of  the  coming  mornino-, 
v/hether  Ave  live  to  see  it  or  not.  We  have 
Mth  in  the  ordinances  of  heaven,  and  trust  in 
the  regularity  of  the  laws  which  God  has  im- 
posed upon  nature.  They  are  all  his  servants. 
We  trust  in  our  senses^  though  they  have 
often  deceived  us.  We  have  faith  in  ouvfelloiv 
men,  though  they  have  often  cruelly  deceived 
us.  A  battle  is  fought  and  a  kingdom  is  risked 
through  faith  in  the  intelligence  of  a  spy.  The 
merchant  sends  his  vessel  to  the  other  side  of 
the  globe  in  charge  of  his  captain,  or  ships  a 
vast  amount  of  goods  to  his  correspondents,  or 
buys  thousands  of  dollars'  worth  of  exchange,  all 
on  faith.  The  general  must  trust  his  officers  and 
men,  and  they  must  have  faith  in  him  and  in 
one  another.  And  though  some  soldiers  have 
turned  traitors,  and  some  clerks  and  consio-nees 


40  THE    CENTUKIOIT    OF    CAPERNAUIM. 

liave  beeu  heartless  villains,  still,  so  essential 
is  the  principle  of  faitli  in  society,  that  we 
must    act    on   it.     We  cannot  do  without  it. 
Without  faith  the  affairs  of  society  must  stand 
still,  and  society  itself  is  nothing  but  a  moun- 
tain of  sand.     Faith,  then,  is  not  a  mere  ab- 
straction, nor  the  invention  of  cunning  priests 
by  which  to  put  a   yoke  upon  the  people's 
necks   to   hold   them   down  while   they  help 
themselves  to  their  purses.     Faith  is  not  some- 
thing merely  bound  uj)  in  the  Confession  and 
Thirty-nine  Articles.     Nor  is  it  a  new  faculty 
of  the  mind  made  to  priestly  order  by  the 
Council  of  Nice,  or  by  the  Synod  of  Dort,  or 
by  the  Westminster  Assembly,  or  by  the  Brit- 
ish Parliament.    In  general,  faith  is  not  a  super- 
natural thing.     It  is  a  simple,  familiar  princi- 
ple of  every-day  life.     Intellectually  and  in  a 
relisrious  sense  it  is  the  same  thino-.     It  is  be- 
lief,   trust,   confidence.     But   religiously,  it   is 
trust  in  God,  belief  in  all  God  has  said  to  us, 
because  He  says  it,  and  confidence  in  his  mercj 
throudi  his   well-beloved    Son   Jesus   Christ. 
Such  a  faith  is  the  gift  of  God.     It  is  produced 


THE   CENTUEIO^    OF    CAPERl^AUM.  41 

by  liis  Spirit.  It  is  "  a  saving  grace  wherel)y 
we  receive  and  rest  upon  Jesus  Christ  alone 
for  salvation,  as  lie  is  offered  to  us  in  tlie  Gos- 
pel." We  may  tlien  see  why  it  is  that  the 
Scfriptures  speak  of  faith  as  being  so  important, 
and  tell  us  that  without  faith  we  cannot  please 
God,  nor  be  saved.  And  it  is  certainly  re- 
markable that  the  two  most  extraordinary 
instances  of  faith  recorded  in  the  New  Testa- 
ment should  have  been  found  among  the 
heathen,  and  not  in  the  Hebrew  Church — this 
centurion  and  the  Syro-Phoenician  woman  in 
Mattliew  XV.  And  of  her  case,  our  Lord  did. 
not  speak  of  her  toil  and  travel,  nor  of  her 
expense  and  perseverance,  submission,  patience, 
humility  and  maternal  solicitude  in  coming  to 
Ilim,  but  specifies  her  faith  as  most  worthy  of 
notice ;  so  here  it  is  not  the  benevolence,  nor 
charities,  nor  rank,  nor  soldierly  demeanor,  nor 
humility  and  perseverance  of  the  centurion  that 
our  Lord  commends  as  most  worthy  of  admira- 
tion, l)ut  his  faith.  "Verily  I  say  unto  you, 
I  have  not  found  so  gi'eat  faith,  no,  not  in 
Israel." 


42  THE    CEXTUEIOI^    OF   CAPEKIS-AUM. 

In  the  first  jAace^  tlieu,  is  tliere  any  thing  in 
the  centurion's  case  that  justifies  our  LorcFs 
commendation ?  Even liemarvelled  at  it.  That 
is,  was  filled  with  wonder,  admiration,  aston- 
ishment, speaking  after  our  manner,  that  'so 
discriminating  and  strong  a  faith  in  him  should 
be  professed  by  a  Roman  officer.  And  the 
Holy  Spirit  has  no  doubt  preserved  this  record 
of  our  Lord's  admiration,  to  teach  us  that  this 
man's  faith  is  to  be  imitated  as  well  as  won- 
dered at.  It  was  wonderful  that  a  man  under 
such  natural  disadvantages  as  had  encompassed 
this  pagan  and  soldier  in  his  education  and 
^youth,  and  profession  in  manhood,  should  re- 
cognize what  the  Jewish  rulers  failed  to  see, 
and  should  j)rofess  a  greater  faith  than  any  of 
their  race — a  race  heroic  by  faith — had  ever 
before  displayed. 

First.  It  was  to  be  marvelled  at  that  such 
faith  was  found  outside  of  the  Hebrew  Church. 
The  term  faith  used  in  the  text  does  not  of 
itself  necessarily  imply  saving  views  of  Christ 
as  a  Kedeemer ;  but  from  its  connection,  we 
think  it  proper  so  to  consider  it.     Primarily  it 


THE    CEi<J-TUEIOX    OF    CArER^^AUSI.  43 

means  liere  confuleiice  in  Jesns  as  having  pov\'er 
to  Ileal  witliont  personrJ  contact.  But  small. 
the  voord  only^  said  lie,  and  my  servant  sliall  he 
healed.  Wetstein  and  some  others  understand 
this  to  mean :  "  Command  by  a  word  and  my 
servant  shall  be  healed."  This  was  certainly 
an  extraordinary  profession  of  fciitli  for  a  man 
to  make  in  a  Hebrew,  who  had  not  himself 
been  brought  up  in  the  creed  and  catechism 
of  Abraham.  iV6>,  not  in  Israel — that  is,  not 
among  the  chosen  people.  Not  one  of  the  dis- 
ciples or  apostles,  even,  had  as  yet  made  such 
a  profession  of  faith  in  him.  They  had  the 
prophets  and  Moses,  whose  writings  clearly 
pointed  out  the  work  and  character  of  the 
Messiah,  yet  they  had  not  professed  such  frdth 
in  him.  Not  in  Israel  is  emphatic.  Israel 
was  the  memorial  name  of  Jacob  for  his  havinsr 
prevailed  with  God  so  as  to  become  a  prince, 
and  from  liim  all  Jews  ])refer  to  be  called 
Israelites,  just  as  the  j^eople  of  Rome  assumed 
to  be  called  Romans  in  honor  of  Homuhis. 
The  meaning  then  is :  I  have  not  found  such 
an  instance  of  faith  amono;  the  Jews,  who  are 


4-i  TIEE   CENTUEION    OF   CAPEET^AUM. 

clistingulslied  for  tlieir  princes,  who  liave  pre- 
vailed witli  God  on  account  of  tlieir  laitli. 
They  have  had  men  of  heroic  faith,  but  not 
such  an  instance  as  this. 

The  distin2:uishino;  excellence  of  the  centu- 
rion's  faith,  then,  did  not  consist  in  his  having 
an  exalted  idea  of  God,  and  believing  that  he 
was  the  Creator  and  governor  of  all  things. 
David  had  as  2:reat  faith  in  the  works  of  crea- 
tion  and  Providence  as  he  had,  and  no  doubt 
knew  a  OTeat  deal  more  than  he  did.  And 
Cleero  and  many  of  the  heathen  had  some 
grand  ideas  of  the  Divine  power.  He  could 
say :  "  Nihil  est  quod  Deus  eflicere  non  posset, 
et  quidem  sine  labore  ullo,"  etc.  (JDe  Kat.  D.^ 
lib.  3.) 

Nor  did  the  peculiar  excellence  of  the  centu- 
rion's faith  lie  in  his  belief  in  miracles.  All 
Jews,  and  even  all  the  heathen,  believed  in 
miracles.  It  was  a  part  of  the  common  faith 
of  the  whole  world,  and  is  so  still,  with  excep- 
tions as  rare  as  idiots.  The  peculiarit}^,  the  dls- 
tin2:uisliino:  excellence,  then,  of  this  man's  faith 
consisted  in  this — that  he,  being  a  Gentile  and 


THE   CEIiTTUKION    OF   CAPEENAUM.  45 

a  Koman  officer,  accustomed  to  see  men  liavinoc 
influence  and  autliority  regarded  with  great 
ceremony,  should  believe  that  Jesus,  who  was 
outwardly  a  mere  man — a  Hebrew — in  humble 
circumstances,  and  without  any  of  the  pomp  or 
signs  of  power  that  he  was  accustomed  to  re- 
cognize, wielded  the  heavenly  powers,  and  had 
as  complete '  a  control  over  them,  and  over  all 
diseases  and  spirits  as  he  had  over  his  servants 
and  soldiers. 

Second.  It  was  worthy  of  sjDecial  attention 
that  such  faith  was  found  in  a  soldier.  Our  Lord 
was  at  this  time  surrounded  by  the  Scribes,  and 
probably  in  the  house  of  a  Pharisee,  but  it  was 
in  the  Roman  soldier  that  he  found  the  greatest 
faith.  As  the  profession  of  arms  is  not  in  it- 
self sinful — is  not  a  sin  "per  se — so  neither  is  the 
term  soldier  synonymous  with  cruelty  or  blood- 
thirstiness,  nor  with  drinking,  debauchery  and 
lawlessness.  If  there  are  butchers  among  sol- 
diers like  Nana  Saldh^  there  are  also  Haveloclcs 
who  are  as  distinguished  for  refinement  and 
kindness  of  feeling  as  for  lofty  courage.  We 
regard  war  as  a  terrible  thing,  but  it  is  some- 


46  THE    CEN^TUEIOIf    OF   CAPEE]S"AUM. 

times  tlie  less  of  two  evils.  "War  is  better  than 
national  clisorrace,  or  sucli  loss  of  national  honor 
and  position  as  should  destroy  our  self-respect 
and  happiness.  Gladly  would  we  have  our 
cannon  turned  into  church  bells,  and  our  shot 
and  balls  into  railroads,  and  our  men  of  vrar 
into  merchant  shi23S,  if  it  were  exj)edient.  But 
it  is  not,  nor  will  it  be,  until  men 'shall  learn 
war  no  more.  Such  is  the  depravity  of  man- 
kind that  one  sword  is  necessary  to  keep  an- 
other in  its  scabbard.  It  is  not  necessary  here, 
however,  to  enter  upon  the  question  about  the 
lawfulness  of  war  in  Christian  states.  The 
only  point  here  insisted  on  is,  that  because  a 
man  is  a  soldier,  he  is  not  of  necessity  the 
greatest  of  sinners.  A  man  is  under  no  neces- 
sity to  serve  Satan,  because  he  serves  the  gov- 
ernment as  a  soldier.  The  army  is  not  a  favor- 
able school  for  piety.  The  military  profession 
presents  occasions  and  temptations  to  idleness 
and  manifold  w]-ong-doing.  It  is  an  excited, 
spasmodic,  irregular  kind  of  life.  The  soldier 
and  the  sailor  are  often  without  Sabbaths  and 
sanctuaries,  and  under  peculiar  temptations  to 


THE    CEA^TURIOIS"    OF    CAPERNAUM.  47 

fo^'get  God,  yet  it  lias  pleased  God  tliat  liis 
grace  should  have  many  heroes  even  in  armies 
and  camj)s  and  naval  ships.  If  the  military 
profession  was  a  sin  ])er  se^  then,  instead  of 
having  chaplains  to  preach  the  Gospel  and 
administer  the  sacraments  of  the  Chnrcli  in  onr 
army  and  navy,  they  should  urge  the  men  to 
desertion.  But  vv^hen  the  soldiers  crowded  to 
hear  John  the  Baptist  preach,  as  well  as  the 
Scribes  and  Pharisees,  did  he  tell  them  to 
desert,  and  join  a  Peace  society?  No;  but  he 
did  tell  them  to  do  no  violence  and  to  be  con- 
tent with  their  wages,  and  not  to  accuse  any 
man  falsely.  Soldiers  are  found  also  listening 
to  the  vfords  of  truth  as  they  fell  from  the  lips 
of  the  Great  Teacher  himself.  Bat  he  did  not 
tell  them  to  leave  their  profession  because  it 
was  a  sin.  In  the  New  Testament  vv^e  have 
four  different  centurions  brought  under  the 
power  of  the  Gospel.  The  one  before  us  owed 
allegiance  to  a  heathen  emperor,  yet  he  pos- 
sessed greater  faith  than  any  in  Israel.  And 
^vhat  shall  we  say  of  Abraham,  Moses,  Joshua 
and  David — men  of  preeminent  faith,  and  yet 


48  THE   CENTUEIOlSr   OF    CAPEEIS-AUM. 

heroes  in  battle  ?  And  wliat  shall  we  say  of 
Captain  Page,  Captain  Gordon,  Colonel  Gar- 
diner, General  Burns  and  General  Sh'  Henry 
Havelock;  and  many  others  in  our  times  ? 


III. 


CENTURIOIir    OF    CAPERlSrAUM    CONTINUED. 

3. — Evidences  of  the  Centmnon^s  Faith, 

111  tlie  next  ])lace^  tlien,  let  us  look  at  the 
proofs  or  evidences  of  the  centurion^ s  faith. 
And  here  observe,  First.  His  tender  care  for 
liis  servant.  But  could  not  a  Koman  officer  be 
kind  to  liis  servants  and  faitliful  to  liis  sol- 
diers, without  having  any  knowledge  of  the 
true  religion?  Do  not  the  heathen  practise 
many  virtues  ?  We  answer,  certainly  they  do. 
There  are  some  actions  recorded  of  heathens 
that  are  worthy  of  imitation.  But  admitting 
that  there  are  some  few  things  lovely  and 
excellent  among  Pagan  nations,  we  do  not  by 
any  means  admit  that  their  ethics  are  to  be 
compared  with  those  of  Christianity,  or  that 
they  are  not  in  need  of  the  Gospel.  By  no 
means.     The  picture    drawn   of  them  by  the 

3  49 


50  THE   CENTUEION    OF    CAPEENAUM. 

apostle  in  his  epistles  is  still  true.  Nor  do  we 
allow  tliat  tlie  admission  of  any  good  thing  to 
heathendom  is  antagonistic  to  the  Gospel.  The 
morals  of  lieathendom,  even  if  they  were  a  hiin 
dred  times  better  than  they  are,  do  not  contra- 
dict nor  supersede  Christianity.  The  teachings 
of  tradition,  the  light  of  nature,  and  of  con- 
science and  God's  Spirit  are  the  teachers  of  all 
men,  and  are  quite  sufficient  to  account  for  the 
glimpses  or  guesses  at  truth  that  we  find 
among  the  heathen.  Considering  the  ph3^sical 
and  moral  unity  of  all  human  races,  it  would 
be  strange  if  there  had  not  been  found  in 
heathendom  an  unconscious  proj^hesying  that 
proves  the  necessity  of  a  Saviour,  just  as  their 
sacrifices  prove  a  conscious  need  for  some 
atonement  for  sin.  Indeed  it  would  be  strange 
if  there  were  not  some  fragmentary  truths  in 
all  nations  and  in  all  ages,  resembling  one  an- 
other, and  altogether  bearing  testimony  to 
God's  own  original  copy  and  to  the  complete 
edition  of  his  o^vn  revealed  truth. 

Second.  The  comijleteness  of  this  Bom  an  sol- 
dler''s  character^  as  seen  in  the  care  of  his  ser- 


.     THE    CENTUKIOlSr    OF    CAPEEISTAUM.  51 

vant  as  well  as  in  his  public  spirit,  deserves 
special  notice.  His  attention  to  the  religions 
wants  of  the  peo23le  around  him,  nurtured  his 
humane  feelings  for  his  own  household.  His 
charity  did  not  all  go  abroad.  He  did  not 
make  his  generosity  toward  the  Jews  an  excuse 
for  neglecting  home  duties.  His  public  regard 
foi  the  Hebrews  was  not  made  a  veil  to  cover 
up  selfishness.  And  as  a  historic  fact,  it  is  to 
be  observed,  that  true  religion  is  always  found 
developing  what  is  lovely  and  of  good  report, 
noble,  kind  and  reasonable.  Tliis  centurion's 
anxiety  for  the  recovery  of  his  slave  is,  how- 
ever, the  more  remarkable  when  we  consider 
that  he  was  a  Koman,  and  the  age  in  which  he 
lived.  His  conduct  is  a  remarkable  contrast 
with  that  of  the  eloquent  Cicero,  who  thought 
it  necessary  to  excuse  himself  for  having  had 
some  feelino'  at  the  death  of  one  of  his  house- 

o 

hold.  Ordinarily  in  that  age  and  among  the 
Romans,  slaves  were  denied  the  sympathy  that 
belonged  to  other  human  beings. 

In  whatever  way  we  may  account  for  the 
morality  and  tenderness  of  this  Roman  officei 


52      THE  CENTURION  OF  CAPERNAUM.  • 

toward  his  servant,  we  iind  them  in  connection 
with,  colored  by,  and  developed  in  an  extraor- 
dinary faith.  His  benevolence  and  charity,  if 
not  called  into  being  by  his  religious  faith, 
were  certainly  ennobled  and  made  more  deli- 
cate by  it.  It  is  indeed  true  that  morality  is 
not  piety,  but  there  is  no  consistent  or  true 
piety  without  good  morals.  It  is  true,  that  high 
social  affections,  amiable  instincts,  commercial 
virtues — promptness  in  business,  cajDacity  for 
business,  and  integrity  on  'Change,  are  not  to 
be  substituted  for  penitence  and  faith  in  Christ, 
yet  they  are  in  every  way  commendable.  But 
the  instinct  of  kindness  toward  a  servant  or 
dependent  may  in  itself  be  no  more  in  a  reli- 
gious way  than  instinct  tenderness  toward  a 
horse  or  dog.  And  does  not  this  instinct  ten- 
derness for  animals  exist  among  the  heathen 
who  have  never  heard  of  the  name  of  Jesus  ? 
May  not  a  deist^  who  does  not  believe  in  the 
Bible,  bind  a  poultice  to  his  wounded  hound, 
or  an  atUeist^  who  denies  immortality,  and  says 
there  is  no  God,  weep  over  the  groans  of  his 
dying  steed  ?     May  it  not  l)e,  then,  that  a  man 


THE    CE]STUEION    OF    CAPEENAUIVI.  53 

is  sober,  intelligent,  and  industrious — that  lie 
has  been  a  dutiful  son,  and  is  a  faithful  hus- 
band, an  indulgent  father,  a  kind  neighbor,  a 
good  citizen,  an  upright  and  honest  man,  and 
that  still  he  is  not  a  Christian?  If  he  is  all 
this,  let  us  thank  God  for  it ;  but  let  us 
remember  that  one  thing  he  lacks  yet,  and 
that  one  thing  is  love  to  God — a  supreme 
regard  for  his  will — an  habitual  reference  of 
all  to  his  law  as  the  standard  of  rig-ht  and 
wi'ong- — an  habitual  trust  in  God  as  a  sinner 
reconciled  to  Him  throug-h  Jesus  Christ,  l^ow 
is  it  not  fairly  a  matter  within  your  own  expe- 
rience or  observation,  that  a  man  may  have 
amiable  instincts  and  social  and  business  vir- 
tues, and  yet  not  have  the  fear  of  God  before 
his  eyes  ?  There  is  want  of  spirituality  spread 
over  all  he  is  and  does.  There  is  no  spirit  of 
prayer,  of  love  to  God,  nor  panting  after  holi- 
ness, nor  habitual  striving  to  please  God.  Is 
it  not  true  that  a  lady  may  be  found  weeping 
at  the  theatre  over  a  tragedy,  who  has  never 
wept  over  her  guilt  as  a  sinner,  for  rejecting 
Christ ;  or   in    ecstasy  at  an    opera,  who   has 


54  THE   CENTUEION   OF    CAPERNAUM. 

never  rejoiced  in  tlie  love  of  God  slied -abroad 
in  lier  lieart  by  tlie  Holy  Gliost  ?  A  taste  for 
j)oetry  and  tlie  fine  arts  does  not  always  imply 
a  love  of  holiness,  Nor  does  a  reformation  of 
manners  always  imply  regeneration,  tliongb 
regeneration  is  seen  only  by  a  reformation  of 
life.  Every  conversion  to  God  yields  tlie  fruits 
of  true  obedience  to  his  laws.  Salvation  by 
grace  does  not  lead  to  licentiousness,  nor  does 
justification  by  faith  excuse  us  from  good 
works,  but  the  rather  impels  us  to  them,  so 
that  those  who  believe  in  justification  by  faith, 
and  in  salvation  by  sovereign  grace,  are  of  all 
men  the  hardest  and  most  persevering  workers. 
They  w^ork  diligently  because  God  works  in 
them,  and  they  believe  God  is  helping  them. 
It  is  not  true,  then,  that  Christianity  diminishes 
in  any  measure  a  man's  tenderness  for  his  fellow 
men;  nor  does  it  make  a  man  any  the  less 
trustworthy  as  a  mechanic,  merchant  or  soldier. 
On  one  occasion  the  general  in  command  of  the 
English  army  in  India  was  told  tiiat  the  insur- 
gents were  about  making  an  attack  on  one  of 
his  positions,  and  he  ordered  out  a  certain  regi- 


THE  CENTUKION  OF  CAPERNAUM.      55 

ment  to  oppose  tliem ;  but  Lis  aid  replied,  tliat 
regiment  could  not  go,  for  "tliey  were  all 
drunk."  "  Then,"  said  tlie  commander,  ''  call 
out  Ilavelock's  saints;  they  are  never  drunk^ 
and  Havelock  is  always  ready."  Accordingly 
the  bude  sounded — the  ranks  of  the  "  saints " 
closed  sternly  up,  and  with  him  at  their  head, 
who  had  so  often  led  them  in  prayer,  the  troops 
charged  on  the  enemy  and  scattered  them  in 
flight.*  This  true  history  is  its  own  interpre- 
ter. For  the  soldiers  wha  were  so  sober  and  so 
much  given  to  singing  psalms,  reading  the 
Biljle,  and  j^rayer,  that  they  were  called  Have- 
loch^  s  saints^  because  he  had  so  taught  them, 
were  the  very  men  of  all  others  to  meet  the 
enemy.  And  never  did  they  fail  to  perform 
their  duty  faithfully  to  their  general,  their 
country  and  their  God.  The  history  of  war 
from  the  beginning  till  now,  does  not  present  a 
record  of  greater  courage  or  of  more  lofty  hero- 
ism in  battle,  than  we  find  in  Havelock's  In- 
dian campaigns  with  his  Highlanders  and  the 
13th  Infantry. 

*  Ileadlcy's  Life  of  Havelock,  p.  48. 


56  THE    CEN^TUEION    OF    CAPEKCN^AUM. 

It  is  not  then  true,  that  tlie  Gospel  builds  up 
the  Church  on  the  ruins  of  civilization.  Christ-, 
ianity  wages  no  war  against  the  fine  arts,  nor 
does  it  preach  any  crusade  against  the  elegant 
accomplishments  or  proprieties  of  society.  Go- 
ing to  church  is  not  to  make  people  vinegar- 
faced  ;  nor  is  true  enlightened  piety  a  lowering 
gloom,  nor  a  moping  melancholy.  A  man  does 
not  cease  to  be  a  gentleman  by  ])ecoming  a 
Christian.  On  the  contrary,  he  is  only  half, 
and  the  least  half  of  a  gentleman  before,  for 
until  he  is  a  Christian,  even  if  he  is  all  that  a 
gentleman  should  be  toward  his  fellow  men, 
he  has  not  done  his  duty  to  his  God,  and  is 
therefore  sadly  Avanting  in  that  completeness — 
that  hio-h  finish  of  character  that  constitutes 
the  highest  style  of  a  gentleman — a  tliorongldy 
Iwnest  incm  both  toward  his  fellow  men  and 
God.  And  shall  we  not  imitate  this  Roman 
officer  in  his  tenderness  toward  his  servant  \ 
Among  the  great  evils  of  our  times  are  the  in- 
subordination of  domestics,  the  precocity  of 
children,  and  the  selfishness  of  masters  and  the 
heads  of  establishments.     Flunkies  affect  to  be 


THE  CENTURIOI^  OF  CAPERNAUM.      57 

lords,  and  "  the  queens  of  society "  are  in  tlie 
kitclien.  So  feelingly  and  so  universally  is  the 
remark  made,  that  "  servants  are  the  greatest 
plagues  of  life,"  that  we  are  almost  ready  to 
wish  our  times  were  thrown  back  to  the  feudal 
ages,  when,  if  there  was  a  distinction  in  rank 
there  was  also  some  care  for  subordinates,  and 
some  household  pride  and  aifection.  But  now 
household  relations  are  transient,  spasmodic, 
uncertain — a  mere  convenience  or  necessity  for 
dollars  and  cents.  The  social  and  religious 
improvement  of  the  one  part,  and  the  promot- 
ing of  the  welfare  of  the  other  part,  are  re- 
spectively t)verlooked.  Nor  is  it  easy  to  see 
where  the  remedy  lies.  We  can,  however,  look 
back  to  former  years,  and  sigh  that  in  this  par- 
ticular the  past  is  better  than  the  present.  The 
evils  of  society,  as  it  now  exists  among  us,  are 
very  serious,  both  as  it  regards  the  well-being 
of  its  members  in  this  world,  and  the  spiritual 
necessities  of  both  masters  and  servants,  heads 
of  establishments  and  the  young  under  their 
care.  It  is  perfectly  obvious  that  we  are  tend- 
ing in  our  day  to  anarchy  and  lawlessness,  and 

3* 


58      THE  CENTUEION  OF  CAPERNAUM. 

to  a  system  of  pauperism,  wliicli  only  tlie 
strongest  governments  of  Europe  are  able  to 
bear.  And  the  root  of  this  evil  is  the  neglect 
of  home  education,  the  want  of  family  govern- 
ment, instruction  and  religion. 

Third.  Another  evidence  of  this  centurion's 
faith  is  seen  in  his  remarkable  humility.  His 
address  to  our  Lord,  saying,  I  am  not  ^vortliy 
that  thou  shouldest  come  under  m/y  roof^  is  the 
more  remarkable  when  we  consider  the  relative 
position  of  the  parties.  Jesus  was  a  Jew — be- 
longed to  a  people  despised  by  the  Komans. 
There  was  no  earthly  pomp  or  greatness  about 
him.  But  here  we  see  an  officer  of*the  Roman 
army  commanding  in  a  conquered  province, 
whose  master  was  the  conqueror  of  the  world — 
rich,  influential  and  powerful — so  struck  with 
the  dignity  and  moral  excellence  of  Jesus,  that, 
wholly  regardless  of  the  disparity  of  their  rank, 
he  openly  professed  himself  unworthy  to  re- 
ceive a  personal  visit  from  him.  Indeed,  so 
remarkable  was  his  humility,  that  if  our  Lord 
had  not  commended  his  Mth,  we  should  have 
been  at  a  loss  which  to  admire  the  most.     In- 


THE    CEISTURIOaS-    OF    CAPERNAUM.  59 

deed,  tliey  Avere  inseparable,  and  are  so  still. 
Tlie  root  of  his  humility  was  his  faith.  The 
excellence  of  condescension  is  that  it  proceeds 
from  true  greatness.  His  humility  is  seen  in 
his  declaration  of  unworthiness,  as  well  in 
sending  the  Jewish  elders  as  in  his  declara- 
tion about  our  Lord's  coming  to  his  house. 
^'  Wherefore  neither  thought  I  myself  worthy 
to  come  unto  thee."  "  Lord,  trouble  not  thy- 
self: for  I  am  not  worthy  that  thou  shouldest 
enter  under  my  roof."  Lithe  vii.  6,  7.  How 
vastly  different  this  from  the  style  of  the 
Pharisees.  The  Gentile  soldier  was  a  better 
Christian  than  the  Hebrew  elders.  So  great 
was  his  humility  that  he  did  not  consider  him- 
self good  enough,  nor  of  sufficient  value  to 
have  the  honor  of  our  Lord's  personal  presence 
at  his  quarters. 

But  it  deserves  to  be  remembered  that  such 
humility  as  this  is  found  only  in  connection 
with  true  faith.  Without  reverence  there  is 
no  i)iety.  The  Eoman  soldier  was  not  given 
to  stereot^q^ed  and  vain  phrases.  .  He  was  not 
quick  to  make  vain  professions.     But  in  a  few 


60      THE  CENTUEION  OF  CAPERNAUM. 

words  declared  wliat  he.  felt.  "S^Deak  tlio 
word  only,  and  .my  servant  shall  be  healed." 
Short,  exj^licit,  and  full  of  meaning,  just  such 
words  as  such  a  military  man  would  be  likely 
to  use.  He  knew  nothing  about  the  lore  of 
the  schools.  He  had  no  catechetical  defini- 
tion of  faith  on  hand.  He  had  never  read  a 
theological  treatise,  hence  he  made  his  profes- 
sion of  faith  in  the  language  that  his  profession 
suo^srested.  And  as  faith  is  the  same  thincc, 
whether  found  in  a  heathen,  a  Jew  or  a  Christ- 
ian, whether  found  in  the  heart  of  a  soldier,  a 
sailor,  a  merchant,  or  of  a  philosopher,  so  there 
is  no  mistake  as  to  his  meaning.  The  forms 
and  modes  of  expressing  our  faith  may  be 
greatly  diversified ;  but  faith  itself  is  the  same 
thing.  Hence  he,  referring  to  his  own  expe- 
rience and  to  his  own  of&cial  power,  said :  "I 
say  to  one,  Go,  and  he  goeth ;  and  to  another. 
Come,  and  he  cometh ;  and  to  my  servant.  Do 
this,  and  he  doeth  it ;"  so  says  he,  I  believe  you 
have  the  will  and  the  power  to  heal  my  servant. 
"  Speak  the  world  only,  and  my  servant  shall 
be  healed."     This  is  a  most  lively,  laconic  pic- 


THE    CE:XTURI0]S^    of    CAPERNAUM.  61 

ture  of  Roman  autliority,  brevity  of  command 
and  promptitude  of  obedience. 

Now  as  faitli  is  trust  in  God,  so  it  is  alto- 
gether a  different  tiling  from  the  liauglity  and 
ignorant  spirit  of  self  conceit,  whicli  is  some- 
times called  independence  or  manliness.  Now, 
if  by  being  independent,  a  young  man  means 
tliat  he  will  earn  his  own  living  by  honest  toil 
and  owe  no  man  anything — that  he  will  rise 
in  the  world  by  his  own  exertions  and  not  owe 
it  to  the  patronage  of  others — that  he  will  be 
honored  by  his  own  labors  rather  than  hj 
those  of  his  father  and  mother,  then  we  bid 
him  God  speed.  This  may  all  be  quite  right. 
But  if  by  independence,  he  means  that  he  will 
be  bound  by  no  ties  to  other  human  beings — 
that  he  will  owe  no  allegiance  to  any^will  but 
his  own,  and  live  within  and  by  himself — then 
we  say,  lie  is  quite  at  fault.  He  is  trying  to 
do  what  is  wholly  impracticable.  He  will 
never  be  able  to  ])[ij  his  God,  his  parents  and 
his  country  what  he  owes  them.  Nor  can  he 
live  alone.  Without  a  friend  the  world  is  a 
desert.     Without  something:  to  love  and  con- 


62  THE   CEN^TUEIOIf    OF   CAPEEISTAUM. 

fide  in,  man  is  a  miserable  creature.  This  mor- 
bid, affected  love  of  indej)endence  tliat  throws 
off  the  obligations  of  society — that  frees  a  man 
from  the  moral  23rinciples  taught  him  by  his 
parents  because  they  are  old-fashioned,  and 
affects  to  make  a  man  his  own  lord  and  master, 
is  revolutionary  in  politics,  atlieistic  in  religion, 
and  a  monstrous  deformity.  And  it  j)roves 
jealousy  and  littleness  on  the  part  of  him  that 
indulges  it,  rather  than  true  manliness  of  char- 
acter. 

Do  not  eiT,  however,  as  to  the  centm^ion's 
IminiUfy.  He  was  not  blindly  pinning  his  faith 
to  anybody's  sleeves,  nor  was  he  imj)aling  his 
heart  for  daws  to  peck  at.  lie  was  not  fawn- 
ing cyn  the  Emperor  of  Kome,  wov  fiatt-e ring  the 
commanding  general  of  the  Eoman  legions,  nor 
teUlng  lies,  nor  offering  bribes  to  the  Governor 
of  Cesarea,  nor  electioneering  for  a  nomination 
to  high  places  and  emoluments.  His  ^homage 
was  voluntary,  and  proceeded  from  his  own 
conviction.  He  came  to  Jesus  of  Nazareth  to 
save  his  dvinir  servant.  And  accordino^  to  the 
divine   promise,  having   humbled   himself,  he 


THE   CENTUPwIO]^   OF   CAPERjS^AUM.  6B 

was  exalted.  He  did  not  think  himself  worthy 
that  Jesus  should  enter  his  house,  but  our 
Lord  entered  his  heart.  His  humility  was  be- 
fore honor.  It  was  just  the  reverse  with  the 
Pharisee — he  considered  Jesus  unworthy  to  be 
in  his  house,  or  that  he  was  doing  him  a  great 
honor  to  invite  him  to  his  house,  and  our  Lord 
did  not  enter  into  his  heart. 

Foiirtli,  It  is  in  evidence  as  a  proof  of  the 
centurion's  extraordinary  faith,  that  he  did  not 
require  any  assistance  from  the  senses.  His 
confidence  was  implicit,  perfect  in  the  presence 
and  power  of  a  will,  which  was  itself  not  visi- 
ble. Is  it  not  remarkable  that  he  did  not  de- 
sire Jesus  to  go  with  him — that  he  did  not 
consider  his  hodily  presence  necessary  for  Vv^ork- 
ing  the  miracle  ?  He  did  not  consider  any  per- 
sonal contact  necessary.  He  looked  for  the 
desired  result  not  by  any  ordinary  treatment, 
much  less  by  any  trickery.  His  faith  was  in 
the  2:>ower  of  the  Supreme  Being,  whose  agent 
he  believed  Jesus  to  be,  if  he  was  not  the  very 
God  of  God  himself,  manifest  in  a  human  form. 
It  is  well  known  that  even  the  heathen  had 


64  THE    CENTURIOIT    OF    CAPERNAUM. 

some  idea  of  tlie  God  of  tlie  Jews,  and  of  angels 
and  spirits,  and  had  some  notion  of  God's 
assuming  liuman  forms,  and  coming  among 
men.  Homer  is  full  of  this.  The  centurion  in 
command  at  the  crucifixion  had  some  confused 
idea  of  Divinity  on  earth,*  or  that  the  Son  of 
God  could  suffer  as  a  man  on  the  cross.  I  am 
satisfied  that  the  ordinary  method  of  ex23lain- 
ing  the  faith  of  this  centurion  and  of  Cornelius 
the  centurion  of  Cesarea,  by  considering  them 
proselytes  to  Judaism,  is  not  correct.  It  is  not 
affirmed  in  either  case,  nor  fairly  implied.  In- 
deed the  very  reverse  seems  to  be  implied  in 
the  terms  used  to  express  their  piety,  and  by 
the  contrast  with  Israel,  in  the  history  now 
under  consideration.  It  is,  however,  true,  that 
though  brought  up  in  the  creed  of  Paganism, 
still  he  had  of  late  years,  by  his  residence  in  a 
Jewish  town,  sufficient  opportunities  to  become 
familiar  with  Hebrew  opinions  and  somewhat 
acquainted  with  the  fame  of  Jesus.  Tlie  mira_ 
cles  and  history  of  the  former  ages  of  the  Jew- 
ish nation  were  no  doubt  substantially  known 
to  him  and  believed  in  l)y  Inm.     Nor  would 


THE    CE]STUEION    OF    CAPEEXAOI.  65 

this  imply  at  all  tliat  lie  was  a  proselyte  of  the 
gate ;  but  only  that  he  was  no  longer  a  gross 
idolater,  and  had  respect  for  the  Hebrew  faith 
and  people.  It  is  not  easy  to  define  how  much, 
and  just  what  kind  of  faith  the  centurioii  had 
before  he  came  to  Jesus ;  but  we  are  sure,  from 
the  result,  that  he  did  right  in  applying  to 
Jesus,  and  that  he  had  faith  enough  to  save  his 
servant,  and  we  hope  faith  enough  to  save  his 
soul. 

FiTtli.  The  centurion's  case  is  also  the  more  re- 
markable, on  account  of  the  national  prejudices 
that  existed  toward  the  Jews  in  the  minds  of 
all  other  nations,  and  which  were  returned 
with  compound  interest  by  j:he  Jews  toward 
all  other  people.  The  prejudices  of  race  and 
religion  were  exceedingly  strong  between  the 
Romans  and  the  Jews,  and  at  this  time,  their 
political  subjection  made  the  Jews  more  bitter 
than  usual.  The  proud  Roman  usually  felt 
contempt  for  the  conquered  Jew.  But  this 
centurion  betrays  no  such  feeling ;  nor  does  he 
•assume  any  patronizing  air  on  account  of  his 
military  command,  nor  for  what  he  has  done 


66      THE  CENTUEION  OF  CAPEENAUM. 

for  tlie  Jews,  nor  does  lie  resent  tlie  peculiar 
claims  of  the  Hebrew  religion.  Taking  the 
wliole  history  into  review,  we  cannot  but  hope 
that  this  centuron  was  truly  converted  to  God. 
He  could  not  have  been  iscnorant  of  the  main 
doctrines  of  the  Hebrew  religion.  He  must 
have  known  that  they  believed  in  one  only 
living  and  true  God,  and  that  they  claimed 
peculiar  privileges  as  the  people  of  God  de- 
scended from  Abraham;  and  as  we  find  him 
here  acknowledging  himself  unworthy  of  the 
personal  regards  of  a  Jew,  and  yet  possessed 
of  an  unwaverino;  faith  that  he  could  exercise 
as  unquestioned  power  over  diseases,  as  he 
himself  could  over  his  soldiers ;.  and  the  more 
so,  because  this  sense  of  unworthiness  and  tliis 
deep  humility  imply  a  sense  of  sin  that  could 
be  produced  only  by  the  Holy  Spirit.  When, 
therefore,  we  put  together  his  consciousness  of 
sin — his  feeling  of  unworthiness,  and  his  high 
opinion  of  Jesus,  and  remember  that  his  educa- 
tion as  a  Eoman  officer  had  been  completed  by 
gaining  considerable  knowledge  of  the  world, 
aud  especially  some  knowledge  of  the  Hebrews 


THE    CENTUEIOlSr    OF    CAPEENAUM.  67 

and  of  tlie  religion  of  tlie  God  of  Abraham, 
Isaac  and  Jacob — we  conclude  that  tlie  sick- 
ness of  a  favorite  servant  was  overruled  by  a 
gracious  sovereignty,  so  as  to  be  made  the  occa- 
sion of  his  comino*  into  direct  contact  with  the 
Son  of  God,  and  of  bringing  out  this  confession 
of  faith  in  Him. 

Sixth,  The  form  of  his  profession  of  faith 
proves  its  strength.  "For  I  am,"  says  he,  "a 
man  under  authority,  having  soldiers  under 
me :  and  I  say  to  this  man,  Go,  and  he  goeth ; 
and  to  another.  Come,  and  he  cometh ;  and  to 
my  servant.  Do  this,  and  he  doetli  it."  There- 
fore, says  he,  "  speak  the  word  only,  and  my 
servant  shall  be  healed."  This  was  emphatic- 
ally a  military  profession.  It  was  logical,  sim- 
ple, brief  and  straight  out.  His  argument  was 
a  fortiori — from  the  weak  to  the  stronger — from 
the  less  to  the  greater.  He  institutes  a  com- 
parison between  his  military  authority  over 
his  soldiers  and  servants  and  the  j)ower  of 
Jesus  over  all  things,  or  at  least  over  spirits 
and  diseases ;  and  he  says,  I  believe  that  you 
have  all  the  powers  of  the  invisible  world  under 


68  THE    CENTUEIOIS"    OF    CAPErwNAUM. 

your  command  as  fully  as  I  have  command 
over  my  soldiers.  And  even  more  than  this 
seems  implied.  It  is  as  if  he  had  said,  I,  who 
am  but  a  subordinate  officer,  issue  my  orders 
and  they  are  promptly  obeyed,  although  I  am 
myself  under  the  authority  of  my  superiors, 
whom  I  implicitly  obey ;  then  much  more  have 
you  the  power  to  make  diseases  go  or  come  at 
your  simple  word.  I  am  an  humble  officer, 
and  have  command  over  only  a  few  soldiers 
and  servants,  but  thou  art  in  command  of  the 
armies  of  heaven,  and  all  things  are  obedient 
to  thee.  His  belief  that  Jesus  could  heal  at  a 
distance  implies  his  idea  that  our  Lord  pos- 
sessed omniscience  and  omnipresence. 


IV. 


THE    CEXTURIOX    OF    CAPERNAUM    CONTINUED. 

4. — This    Roman    officer    still  p^eacliing   ilie 
Gosjpel, 

First.  Here  is  an  incidental  illustration  of 
the  perfect  liumanity  of  our  Lord.  "When 
Jesus  heard  it,  he  marvelled" — woiuhred^  or 
more  literally,  was  astonished,  spoken  in  refe- 
rence to  his  humanity.  Our  Lord's  estate  of 
humiliation  was  as  real  as  his  estate  of  exalta- 
tion. His  body  and  soul  were  as  truly  human, 
as  his  Divinity  was  truly  that  of  the  Godhead. 
His  human  nature  was  perfect,  and  in  it  he 
was  capable  of  grief,  anger,  wonder,  or  joy. 
Tlie  only  difficulty  here  is  "  the  mystery  of  god- 
liness :  God  manifest  in  the  flesh."  The  mean- 
ing of  our  Lord's  marvelling,  then,  is  not  that 
he  did  not  know  the  state  of  the  centurion's 
mind   before   he   sj)oke.     He  was  as  well  ac- 


70  THE    CENTUEIOI^    OF   CAPEENATj:^!. 

quaint  eel  witli  tlie  nature  of  his  faitli,  and  tlie 
grounds  upon  wLicli  it  rested,  before  tlie  cen- 
turion had  professed  and  explained  it  as  he  was 
afterward.  The  term  used  here  also  embraces 
the  idea  of  admiration — such  as  is  felt  for  the 
greatness  and  beauty  of  a  thing.  Our  Lord 
then  designed  to  express  his  admiration  for  the 
centurion's  faith  as  extraordinary  in  this — that 
though  nurtured  in  heathenism,  yet  his  faith 
was  superior  to  any  he  had  met  Avith  among 
the  children  of  Abraham.  And  this  admira- 
tion the  evangelist  has  expressed  in  natural 
lano^uaofe. 

Second.  "We  should  learn  from  this  history 
not  to  indulge  in  general  and  indiscriminate 
reflections  upon  whole  communities  and  profes- 
sions. AVe  must  not  condemn  men  as  classes. 
In  the  soldier's  or  sailor's  life,  in  camps  and 
fleets,  there  are  many  drawbacks  to  a  Christian 
life ;  but  where  sin  reigns,  grace  has  abounded, 
and  even  reigned  more  gloriously.  The  profes- 
sion of  arms  is  not  without  its  army  of  saints, 
confessors  and  martyrs,  who  have  waged  suc- 
cessful war  with  other  than  carnal  weapons. 


THE  CENTURION  OF  CAPEKNAUM.      71 

And  if  some  lawyers  liave  given  occasion  for 
calling  their  offices  "  dens  of  thieves,"  it  does 
not  follow  that  none  of  them  are  honest.  If 
some  merchants  have  sworn  to  false  invoices, 
and  sold  goods  inferior  to  their  samj^les,  it  does 
not  follow  that  they  are  all  guilty  of  fraud. 
And  if  some  officers  of  the  army  and  navy  do 
so  far  forget  themselves  as  to  swear  as  if  they 
were  with  the  army  in  Flanders,  it  does  not 
j)rove  that  all  soldiers  must  take  the  name 
of  God  in  vain,  nor  that  it  is  necessary  to 
swear  profanely  in  order  to  maintain  authority 
over  sailors  and  soldiers.  Ilavelock  did  not 
swear  at  his  men.  But  he  did  often  pray  and 
sing  psalms  with  them,  read  the  Bible  to  them, 
and  teach  them  about  Jesus  Christ. 

A  most  strikino;  instance  of  this  is  recorded 
by  the  Be  v.  Mr.  Brock,  in  his  Life  of  Havelock, 
in  his  first  campaign.  The  English  army  had 
just  taken  Rangoon,  in  which  there  is  ^'a  fa- 
mous heathen  temple  devoted  to  the  service  of 
Boodh,  which  is  known  as  the  magnificent  Shi- 
vey  Dagoon  Pagoda.  It  is  deemed  the  glory 
of  the  city.     Of  a  chamber  of  this  building, 


72  THE    CENTUEION    OF    CAPEEKATBI 

Havelock  obtained  possession  for  liis  own  piu-- 
poses.-  All  around  tlie  chamber  were  smaller 
images  of  Boodli,  in  the  usual  ]3osition,  sitting 
witli  tlieir  legs  gathered  up  and  crossed,  and 
the  hands  resting  on  the  lap  in  symbol  and 
expression  of  repose.  No  great  changes  were 
necessary  to  prepare  the  place  for  Christian 
service.  It  needed  no  ceremonial  exorcising  to 
make  it  fit  either  for  psalmody  or  prayer. 
Abominable  idolatries  had  been  witnessed 
there  beyond  all  doubt,  but  no  sacerdotal  purifi- 
cations were  requisite  ere  adoration  of  the  true 
God  could  be  offered  and  service  well-pleasing 
to  Him,  throuo;h  Jesus  Christ.  Havelock  re- 
membered  well  that  '  neither  in  this  mountain 
nor  yet  at  Jerusalem '  were  men  to  worship  the 
Father  now.  To  the  true  worshippers  any  place 
might  become  a  place  for  worship.  Even  the 
pagoda  of  Shivey  Dagoon  might  be  none  other 
than  the  house  of  God  and  the  gate  of  heaven. 
"Accordingly,  it  was  announced  that  that 
would  be  the  place  of  meeting.  An  oflicer 
relates  that  as  he  was  wandering  round  about 
the    pagoda   on   one   occasion,    he   heard   the 


THE  CENTURION  OF  CAPERNAUM.      ^3 

sound,  strange  enougli  as  lie  thought,  of  sing- 
ing. He  listened,  and  found  that  it  was  cer- 
tainly psalm  singing.  He  determined  to  fol- 
low the  sound  to  its  source,  and  started  for  the 
purpose.  At  length  he  reached  the  chamber, 
and  what  should  meet  his  eye  but  Havelock, 
with  his  Bible  and  hymn-book  before  him,  and 
more  than  a  hundred  men  seated  around  him, 
giving  earnest  heed  to  his  proclamation  to 
them  of  the  glad  tidings  of  great  joy.  How  had 
they  got  their  light  by  which  to  read,  for  the 
place  was  in  dark  shade  ?  They  had  obtained 
lamps  for  the  purpose,  and  putting  them  in 
order,  had  lit  them  and  placed  them  one  l)y 
one  in  an  idol's  lap.  There  they  were,  those 
dumb  but  significant  lamp-bearers,  in  constant 
use;  and  there  they  were,  we  may  be  well 
assured,  to  suggest  stirring  thoughts  to  the 
lieutenant  and  his  men." 

Here  is  a  subject  worthy  of  a  painter.  The 
city  of  Rangoon  and  its  glory ;  a  young  British 
officer  in  a  heathen  temple  with  his  Bible  and 
hymu-book  before  him,  and  more  than  a  hun- 
di'ed  men  seated  around  him,  listening  to  the 

4 


74  THE   CENTUEIO:^^    OF    CAPERNAUM. 

glad  tidings  of  tlie  Gospel,  and  tlie  lamps  tLat 
gave  tliem  liglit  shining  out  of  tlie  laps  and 
skulls  of  idols.  Troops  just  led  through  the 
fury  and  smoke  of  battle,  here  assembled  for 
prayer  and  singing  psalms.  This  vras  an  ex- 
traordinary sight.  But  it  did  not  discpialify 
either  the  men  or  their  commanding  officer  for 
the  hardships  and  perils  of  war.  The  voice  of 
Havelock,  so  often  heard  in  prayer  to  the 
throne  of  grace  in  time  of  need,  and  in  thanks- 
giving after  great  deliverances,  was  strong  and 
steady  in  battle.  When  complaint  was  made 
to  the  Governor-General  of  India  against  Have- 
lock, that  he  was  "  a  pietist,"  "  a  ranting  Me- 
thodist" or  "  a  fanatic  Baptist,"  and  that  he  did 
nothing  but  J)ray  with  his  men  and  teacli  them 
to  sing  psalms,  and  that  his  highest  aim  was  to 
Jjajytize  them,  Lord  Bentick  having  examined 
into  the  subject,  dismissed  the  complaint,  say- 
ing, he  wished  Havelock  "  had  l^aptized  the 
whole  army,"  for  that,  after  a  i-igid  examina- 
tion of  the  official  records,  he  found  that  Have- 
lock's  saints  were  the  most  sober,  obedient  and 
best  behaved  men  in  the  regiment — "  in  short, 


THE    CEiS^TUEIOX    OF    CAPERl^AUM.  '?5 

tlic  model  soldiers  of  the  army " — "  and  tliat 
wlierever  hard  ii2:htiiio:  was  to  be  done,  Have- 
lock's  saints  were  relied  upon."  Certainly,  no 
commander  ever  had  the  confidence  and  obedi- 
ence of  his  men  more  fully  than  he  had.  He 
was  remarkable  for  the  accuracy  of  his  drill 
and  the  rigidness  of  his  discipline.  'No  other 
troops  on  earth  have  shown  more  coolness  and 
precision  under  the  rattling  hail  of  musketry, 
nor  amid  the  murderinoi:  crash  of  ai'tillerv,  nor 
have  any  soldiers  on  earth  surpassed  Have- 
lock's  in  the  bayonet  charge.  Nov  have  we  any 
knowledge  of  braver  men  in  action  than  Vicars 
and  Hammond  before  Sel)astopol,  and  Law- 
rence and  Ilavelock  at  Cawnpore  and  Luck- 
now,  and  yet  these  men  were  distinguished  as 
men  of  prayer. 

Some  professions  are,  indeed,  more  favorable 
to  a  religious  life  than  others ;  and  yet  it  is  in 
these  unfavorable  ones  some  of  the  brightest 
examples  of  the  power  of  true  godliness  are 
found.  There  the  reigning  of  grace  over 
abounding  sin  has  made  it  preeminent.  The 
more  temptations  men  have  to  resist,  the  more 


76  THE    CEiS'TUEIOJS^    OF    CAPERI^AILU. 

evil  propensities  tliey  have  to  subdue,  tlie 
more  difficulties  tliey  have  to  struggle  with, 
the  more  is  their  success  to  be  commended. 
The  more  terrible  the  conflict,  the  brigliter  the 
victor's  crown.  Although  the  reputation  of 
Nazareth  was  proverl)ially  bad,  yet  out  of  it 
came  the  world's  Redeemer.  Shall  we  not, 
then,  be  cautious  in  judging  of  professions  and 
classes,  and  not  let  our  prejudices  or  passions 
.lead  us  to  erroneous,  hasty,  uncharitable  judg- 
ments ? 

There  are  many  more  good  and  truly  pious 
people  in  the  world  than  w^e  generally  suj)pose. 
And  there  are  a  great  many  people  that  we 
should  love,  if  we  only  knew  them  better.  All 
men  are  not  reprobates  because  some  are.  Ju- 
das was  one  of  the  twelve,  yet  th<3  rest  were 
true  men.  Peter  loved  his  Lord,  though  he 
did  once  deny  him,  and  is  now  no  doubt  a  saint 
in  heaven,  Avhether  he  ever  w^as  a  Poj^e  in 
Home  or  not — perhaps  all  the  better  saint,  be- 
cause he  was  not.  Arnold's  treachery  does  not 
prove  that  Washington  did  not  love  and  serve 
his   country   till   his  death.     What,    then,   if 


THE    CEj^TURIOK    OF    CAPERNAUM.  77 

some  cliurcli  members  are  rude,  unpolislied,  or 
even  starclied  liypocrites,  it  does  not  follow 
that  Christianity  is  not  the  true  religion.  We 
cannot  have  a  community  fit  to  live  in  until 
the  practice  of  wholesale  slandering,  and  cruel, 
rash,  unfounded  judgments  are  corrected.  Pub- 
lic sentiment  must  be  elevated  and  purified 
from  the  vulture-seeking  of  a  neighbor's  wrong- 
doings, and  by  speaking  only  the  truth,  and 
the  truth  only  when  necessary. 

Third.  Let  us  learn  then  to  be  more  chari- 
table. God  is  no  res]3ecter  of  persons,  but  who- 
soever feareth  Him  and  worketh  righteousness 
is  accepted  of  Him.  Salvation  is  indeed  of  the 
Jews,  but  not  to  be  confined  to  them.  It  was 
with  them  as  a  reservoir  until  the  fulness  of 
time  for  causino;  it  to  flow  forth  to  all  the 
world.  We  rejoice  that  ours  is  not  the  only 
true  Church — that  we  have  no  patent  for  ours 
as  the  only  way  to  heaven.  "  Many,"  says  our 
Lord,  "  shall  come  from  the  east  and  the  west, 
and  shall  sit  down  with  Aljraham,  and  Isaac, 
and  Jacob  in  the  kinsfdom  of  heaven." 

The  centurion  beimr  a  Koman — a  Gentile  — 


Y3  THE    CEIS^TURION    OF    CAPERKAUM. 

sucli  as  the  Jews  considered  altogetner  ex 
eluded  from  the  privileges  of  Messiah's  king- 
dom, our  Lord  took  the  occasion  to  declare  the 
sovereign  grace  of  God  toward  the  Gentiles, 
and  to  teach  the  Jews  that  their  j)rejudice^s 
were  wrong,  for  that  all  parts,  even  the  remo- 
test quarters  of  the  earth,  should  receive  the 
Gospel,  and  all  nations  flow  into  the  kingdom 
of  God.  And  that  the  cliildren  of  tlie  hingdom^  • 
that  is,  the  Jews  who  claimed  to  have  a  pecu- 
liar and  exclusive  right  to  the  privileges  and 
blessings  of  Messiah's  kingdom,  because  they 
were  Abraham's  descendants,  sJiall  he  cast  out 
into  outer  darlvness  :  tliere  sliall  he  tveejying  and 
gnashing  of  teeth.  "  Outer  darkness  and  weep- 
ing and  gnashing  of  teetli "  are  a  fearful  image 
of  the  wretchedness  and  woe  of  those  vrho  iixW 
to  enter  the  kino^dom  of  God.  It  is  founded 
upon  the  banquet-chamber  of  the  preced- 
ing verses,  illuminated  and  filled  with  joyous 
guests ;  but  outside,  in  the  cold  and  cheerless 
dark,  where  is  nothing  l)ut  weeping  and  Avail- 
ing and  gnashing  in  rage  and  spite,  are  those 
that  considered   themselves  the    favorites    of 


THE    CENTUEION    OF   CAPEEKAUM.  Y9 

God,  and  sure  of  heaven,  because  of  tlieir  de- 
scent from  the  patriarchs.  Oh,  how  dreadful 
to  be  an  outcast  from  Grod's  kino^dom  !  How 
awful  will  be  the  disapj)ointments  of  the  day 
of  judgment! 

Fourth.  The  proofs  of  the  reality  of  this 
miracle  are  easily  apprehended.  JSTo  collusion 
was  possible.  The  household,  the  Jewish 
rulers  and  the  public  are  all  acquainted  with 
the  facts,  and  all  admit  the  main  j)<^iii^^7 
namely :  the  centurion's  servant  is  very  ill — in 
the  very  agony  of  death — and  the  centurion 
coming  to  Jesus  besought  him  to  speak  the 
Avord  only  and  his  servant  shall  be  healed. 
And  Jesus  neither  goes  to  his  house  nor  touches 
nor  sees  the  dying  servant,  but  speaks  the 
word  and  he  is  healed.  Multitudes  hear  and 
know  and  admit  that  all  this  was  true.  And 
the  common  belief  of  all  the  people  at  that 
time  in  Capernaum  is  embodied  in  the  simple 
and  plain  narrative  of  our  evangelists.  Christ- 
ianity then  is  true.  Jesus  Christ  is  the  Son  of 
God,  and  the  Almighty  Saviour  of  all  who  be- 
believe  in  Him. 


80  THE  ce:n:tueion  of  cAPEPv:N^AU3r. 

Fifth.  Learn  that  disadvantages  are  not  in 
superable.     Great  difficnlties  in  onr  way  may 
be  overcome.     Not  only  is  to  bear,  to  conquer 
onr  fate ;  but  to  a  heroic  soul  in  the  path  of 
duty,  "  Danger's  self  is  lure  alone."     And  the 
greater  the  difficulties  overcome  in  coming  to 
Jesus,  the  greater  our  faith.     The  early  disad- 
vantages of  the  centurion  resulted  in  giving 
superiority  to  his  faith.    His  want  of  education 
in  the  knowledge  of  the  true  religion  in  his 
youth,  and  the  unfavorable  influences   of  his 
profession,  made   his   faith  all   the   more    dis- 
tinctive. The  proudest  triumphs  of  art,  science, 
government  and  arms  have  been  achieved  by 
men  who  have  reached  success  not  from  aristo- 
cratic loins,  nor  l^y  royal  road,  but  by  overcom- 
ino-  almost  insupera1)le   difficulties.     Tlie  men 
who   iTile  us  from   their  urns,  and  who   had, 
while  living,  the  greatest  influence  u2:)on  man- 
kind, wci^e  self-made  men — men  who  have  pur- 
sued  knowledge,   truth   and   godliness   under 
difficulties — who  have  risen  superior  to  gi*eat 
disadvantages — who    have    carved    their   way 
to  fame  and   fortune  with  their  own  hands. 


THE  CENTURION  OF  CAPERNAUM.      81 

We  must  strive  to  enter  in,  if  ^ve  would  be 
saved. 

Sixth.  In  our  Lord's  commendation  of  the 
centurion,  we  see  that  it  is  according  to  the 
degree  of  a  man's  faith,  that  he  is  to  be  esti- 
mated. As  if  he  had  said  he  is  the  strono^est 
man  who  has  the  most  faith,  for  faith  takes 
hohl  of  omnipotence.  The  words,  Verily,'  I 
say  inito  yon,  are  intended  to  mark  the  com- 
mendation of  the  centurion's  faith  as  something 
special  His  faith  was  stronger  than  that  of 
the  nobleman  who  had  come  to  Jesus  for  his 
dying  child.  We  read  of  others  who  apy)lied, 
saying :  "  If  thou  canst  do  anything,  have  com- 
passion on  us  and  help  us."  And  the  sisters 
of  Bethany  said,  "Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died."  And  the 
fjxther  of  the  demoniac  in  agony  and  in  uncer- 
tainty, cried  out:  "I  believe,  help  thou  my 
unl^elief."  But  none  of  them  said,  Speah  the 
word  only,  and  the  work  of  mercy  is  done. 
Martha  and  Mary  seem,  like  the  nobleman,  to 
have  thought  our  Lord's  bodily  presence  neces- 
sary to  heal.     But  the  centurion  lias  no  if  nor 


82  THE    CENTUEION    OF   CAPEFwNAUM. 

idea  of  sj)ace  in  liis  faith,  and  hence  oiir  Lord's 
commendation  was  nnqualiiied.  His  faith  was 
unparalleled  in  Christ's  power  to  lieal  at  a  dis- 
tance, and  without  any  personal  contact. 

Seventh,  As  the  centurion's  mind  naturally 
run  in  the  channel  of  his  profession,  and  as  in 
casting  about  for  expressions  or  terms  in  which 
to 'declare  his  faith  in  Jesus,  we  find  him  build- 
ing his  faith  upon  the  elements  which  his  pro- 
fession readily  furnished,  and  declaring  his 
faith  by  the  forms  of  sj^eech  which  his  own 
mode  of  life  suggested;  so  we  should  learn 
from  his  case,  that  God  accepts  our  faith  and 
our  profession  of  our  trust  in  him  even  when 
it  is  drawn  out  in  the  form  of  our  callino:  or 
mode  of  life.  The  rules  of  military  science 
among  the  Komans  gave  form  to  his  profession 
of  faith.''^  He  felt  and  believed  in  the  presence 
and  power  of  the  Roman  emperor,  though  his 
person  was  not  in  Capernaum.  As  an  officer 
in  the  army,  he  was  under  a  present  will, 
thoui^h  no  bodilv  form  was  present;   and  so 

*  "  Scd  banc  excoptionem  concoquit  sapientia  fidelis  ex  ruditate 
militari  pulcbre  cluccns." — Bekgel. 


THE  CENTUEION  OF  CAPEENAmr.  ^     83 

lie  helieved  that  Jesus  could  heal  without  per- 
sonal contact.  Nor  is  this  the  only  instance. 
The  heavens  are  always  telling  the  gloiy  of 
God.  The  daisy  and  the  dewdrop  declare  the 
presence  of  God  as  well  as  the  mightiest  planet 
in  tlie  highest  heavens.  'Nov  is  there  any  trade, 
calling  or  profession  that  is  according  to  the 
laws  of  God,  that  may  not  in  its  way  educate 
our  soul  for  God  and  immortality,  wdiile  it 
enables  us  to  gain  an  honest  living  in  the 
body.  Perha23S  we  may  illustrate  this  from 
the  case  of  the  shepherds  and  of  the  wise  men 
of  the  East.  Shepherds,  like  sailors,  are  close 
observers  of  the  weather,  winds  and  skies. 
They  are  proverbially  superstitious,  as  people 
also  usually  are  w^ho  dwell  much  alone  among 
the  mountains.  To  them  the  sighing  of  the 
storm,  the  moaning  of  the  night  winds,  the 
clouds  wreathino;  themselves  around  the  head- 
lands,  or  rolling  up  in  columns,  and  marching 
off  in  unequalled  grandeur  over  the  mountains 
— all  seem  to  be  instinct  with  more  than  mor- 
tal life.  It  was  natural,  therefore,  if  such  an 
expression  may  be  used,  where  all  was  super- 


84  THE    CENTURION    OF   CAPErwNAUjM. 

natural.,  tliat  tlie  voice  of  angels  slioukl  come 
to  the  shepherds  on  the  winds  from  the  melo- 
dies of  the  skies:  "A  multitude  of  the  heaven- 
ly hosts  praising  God,  and  saying,  glory  to 
God  in  the  highest,  and  on  earth  peace,  good 
will  toward  m-en."  They  heard  the  glad  tidings 
of  a  Saviour  born,  while  watching  their  flocks 
by  night  on  the  Bethlehem  plains— while  en- 
gaged in  their  humble,  honest  occupation. 
And  so  of  the  Magi.  In  the  clear  starlit  skies 
of  the  East,  where  one  seems  almost  to  see 
throuirh  the  cerulean  vaults  to  the  eternal 
throne,  the  wise  men  were  engaged  in  their 
profession,  which  was  the  study  of  the  heavenly 
hosts,  and  v/hile  engaged  in  this  study,  a  star 
is  sent  to  guide  them  to  the  infant  Iledeemer. 
And  so  should  it  be  with  all  our  pursuits, 
whereby  we  make  a  living,  and  are  brought 
into  contact  with. the  laws  of  God.  Tlie  mnn 
that  spades  up'  the  ground  and  sows  the  seed, 
and  he  who  converts  the  solid  rock  into  lime, 
and  he  who  builds  the  brick  with  mortar  into 
a  solid  wall ;  and  the  sunburnt  sickle-man,  and 
the  hard-handed  miner,  who  grinds  the  gold 


THE   CENTURION    OF    CAPERNAUM.  85 

from  the  quartz,  or  attracts  it  from  tlie  sandy 
mass,  no  less  tlian  the  electrician  and  astrono- 
mer, are  all  working  witli  and  by  the  laws  of 
the  Creator.  The  ladder  by  which  IN'ewton 
climbed  from  his  apple-tree  to  the  outposts  of 
the  universe  was  made  by  the  laws  of  God. 
The  Almighty  vrent  before  him  and  laid  his 
hand  upon  all  sj^ace  and  matter,  or  the  philoso- 
pher could  never  have  climbed  to  the  limits  of 
our  system.  And  shall  we  not  adore  the  wis- 
dom, the  goodness,  and  the  sovereign  grace  of 
God,  that  makes  a  man's  business  for  him — so 
that  it  is  a  school  for  him,  both  for  this  life  as 
well  as  for  the  life  to  come  ?  Our  callins:  or 
pursuit  in  life  should  be  according  to  the  will 
of  God,  and  then  our  diligence  in  business,  as 
well  as  our  fervency  in  spirit,  will  ])e  a  means 
of  grace — in  both  we  shall  serve  the  Lord.  It 
is  intended  to  educate  us  for  heaven  as  well  as 
gain  for  us  a  living  upon  earth.  It  is  possible 
for  us  to  make  the  best  of  both  worlds.  The 
Koman  soldier  read  throuofh  the  reflations  of 
the  art  of  war  a  jr^ersonal  will^  and  he  knew 
that  his  authority  extended  in  like  manner  to 


86  THE    CEjS^TUEION    of   CAPER]S^AU3r. 

those  that  were  placed  under  him ;  and  in  the 
unity  and  harmony,  variety  and  yet  concentra- 
tion, movement,  strategy,  logistics  and  tactics 
of  an  army,  he  saw  clearly  the  presence  of  an 
all-controlling,  designing,  supreme  mind.  And 
all  this  process  he  transferred  to  Jesus,  and 
made  all  the  invisible  world  as  subordinate  to 
him,  as  the  inferiors  of  an  army  are  to  the 
commanding  officer. 

Wonderful  is  the  condescension  of  our 
Maker  !  We  are  indeed  j)oor,  feeble  creatures. 
We  are  almost  invisible  particles  in  the  vast 
universe,  yet  each  one  of  us  is  so  bound  up 
with  other  atoms  in  the  divine  volume  of  Di- 
vine beaievolence  and  omni23otence,  that  not 
one  of  us  is  forgotten  before  God.  The  hairs 
of  our  head  are  numbered  by  him.  The  spar- 
ro^v,  though  not  remarkable  for  plumage  or 
voice,  cannot  fall  to  the  ground  without  the 
permission  of  our  Heavenly  Father,  and  then 
•falls  accordimr  to  his  laws.  But  we  are  of 
much  more  value  tlian  many  sparrows.  There 
is  no  pL'ice  beyond  the  jurisdiction  of  our 
blessed    Creator.     There    is    no    escaping,    or 


THE  CEXTUEIOX  OF  CAPEEXAUM.      87 

being  exiled  out  of  liis  reach,  nor  beyond  liis 
eye.  His  laws  are  all  around  iis.  Xor  is  there 
in  all  the  amplitude  of  the  universe,  a  flower 
or  a  star,  a  spear  of  grass,  an  insect,  an  atom 
or  a  planet,  that  does  not  teach  us  the  pres- 
ence of  God's  laws,  and  illustrate  the  beauty 
of  holiness,  and  the  suldime  lessons  of  the 
Cross.  It  is  not  then  incredible  that  a  beetle 
should  have  heeii  commissioned  to  teach  the 
way  to  a  crown,  and  a  little  moss  in  an  African 
desert  should  have  j)reached  the  presence  and 
goodness  of  God  to  a  wearied  and  exhausted 
traveller  when  he  lay  down  to  die ;  but  thus 
having  his  faith  strengthened  he  put  his  trust 
in  Him,  who  had  made  so  tiny  and  beautiful  a 
thing  to  grow  in  so  vast  and  dreary  a  solitude, 
and  revived  and  lived.  It  is  an  evidence  of 
Divine  goodness,  that  we  may  And  "  sermons 
in  stones,"  theology  in  a  crawling  beetle,  or  in 
a  desert  moss,  and  "  good  in  everything." 

Eighth.  As  the  success  of  faith  rests  upon 
the  power  of  Him  in  whom  it  is  exercised,  so  it 
is  instantaneous.  Christ  is  able  and  willing  to 
save   to   the  uttermost  all  that  come  to   God 


8S      THE  CEXTURIOX  OF  CAPERNAUM. 

througli  Him.  And  wliosocver  comes  to  Him, 
He  will  in  no  wise  cast  out.  All  our  liope  is 
in  God.  All  our  safety  is  in  Him.  The  pro- 
mise is,  if  we  believe.  Tlie  result  of  true  faitli 
is  immutably  certain.  Christ  is  sufficient.  So 
Jesus  said  unto  the  centurion,  "  Go  thy  A\ay ; 
and,  as  thou  hast  believed,  so  be  it  done  unto 
thee."  Our  Lord  condescended  to  comply  with 
his  terms.  The  centurion  did  not  ask  him  to 
o'o  to  his  house.  He  did  not  enter  it.  He 
asked  Jesus  simply  to  speak  the  word.  Jesus 
did  speak  the  word,  and  his  servant  was  healed 
^'  in  the  selfsame  hour."  The  recovery  Avas  im- 
mediate. So  the  poor  leper  was  cured  instan- 
taneously, who  had  come  saying,  "  Lord,  if  thou 
wilt,  thou  canst  make  me  clean.*'  ''As  thou 
hast  believed,  so  be  it  done."  Happily  for  us 
the  simplicity  of  faith  requires  not  the  mastery 
of  any  system  of  doctrines  nor  the  acquisition 
of  any  learned  science.  We  are  not  to  wait  to 
know  w^hat  faith  is,  but  receive  Christ  as  He  is 
offered  to  lis,  and  we  have  a  Saviour.  It  is 
not  by  merely  consenting  to  receive  as  true  a 
system  of  doctrines,  l)ut  by  receiving  the  great 


THE  CEXTUEIOX  OF  CAPEEXAOI.      89 

Kedeemer  liimself  tliat  we  are  saved.  Tlie  sud- 
denness of  the  cm-e  of  the  centurion's  servant, 
the  time  when  it  happened,  and  the  working 
of  the  miracle  without  any  prescription  or  any 
kind  of  medical  treatment  had  a  convincing* 
effect  upon  the  j)eople.  And  perhaps  in  no 
other  case  is  the  saving  power,  or  the  simpli- 
city of  faith,  more  happily  illustrated  than  in 
this  one.  Faith  is  confidence,  trust.  It  takes 
hold  upon  Ilim  who  is  invisible  and  yet  able 
to  save  to  the  uttermost  all  that  come  to  Him. 
"  If  thou  canst  believe,  all  things  are  possible 
to  him  that  believeth."  "He  that  believeth 
shall  be  saved,  and  he  that  believeth  not  shall 
be  damned."  "  He  that  believeth  on  the  Son 
hath  everlasting  life,  and  he  that  believeth  not 
shall  not  see  life."  "  All  things  whatsoever  ye 
ask  in  prayer,  l3elieving,  ye  shall  receive." 
Marie  xvi.  IG  ;  Johi  iii.  36;  JlattJi.  xxi.  22; 
Horn.  X. 

But  what  are  all  these  promises,  if  we  no  not 
feel  our  need  of  salvation  ?  Is  it  true  that  you 
feel  yourself  to  be  a  poor,  miserable  sinner  ? 
Then  Jesus,  in  whom  the  centurion  believed, 


90      THE  CENTURION  OF  CAPERNAUM. 

lias  come  to  seek  and  save  you.  lie  offers  him- 
self to  you  as  an  Almiglity  Saviour.  You  are 
novf  called  to  repent  and  believe,  and  tlirow 
yourself  into  tlie  outstretclied  arms  of  mercy. 
No  matter  liow  humble  your  employment  may 
be — no  matter  Low  liigli  and  honorable  it  may 
be,  you  have  only  to  accept  of  Jesus  Christ  as 
He  is  offered  in  the  Gospel,  and  you  will  find 
peace  and  salvation.  Have  you  received  Him  ? 
Will  you  trust  in  Him  ? 


THE     CENTUKION     COMMAISTDING     AT     THE     CEUCI- 
EIXION. 

Now  when  the  centurion,  and  they  that  were  with  him,  watching 
Jesus,  saw  the  earthquake,  and  those  thing-^  that  were  done,  they 
feared  greatly,  saying,  Truly  this  was  the  Son  of  God. — Matth.  xxvii, 
54. 

And  when  the  centurion,  which  stood  over  against  him,  saw  that 
he  so  cried  out,  and  gave  up  the  ghost,  he  said,  Truly  this  man  was 
the  Son  of  God.— J/«r/j  xv.  39. 

Now  when  the  centurion  saw  what  was  done,  he  glorified  God,  say- 
ing, certainly  this  was  a  righteous  man. — Luke  xxiii.  47. . 

These  verses  manifestly  describe  tlie  effect 
of  tlie  scenes  of  the  crucifixion  on  the  mind  of 
Koman  officer  in  command,  and  having-  charg-e 
of  the  execution  of  the  sentence  of  death 
passed  upon  our  Lord. 

Jlie  centurion  ivldcli  stood  over  against  Jiim, 
in  fall  sio'ht  of  liim,  or  standincr  in  front  of  him. 
This  was  the  natural  and  necessary  j)osition  of 
the  officer  presiding  at  such  an  execution.  And 


92        THE    CEXTUEION   AT   THE   CRUCIFIXIOIs\     . 

from  it  Ave  see  that  the  centurion  had  the  cir- 
cnmstances  of  the  crucifixion  under  his  own 
personal  observation.  The  whole  scene  was 
before  him ;  and  when  he  saw  lio^v  Jesus  ex- 
pired after  he  had  cried  out,  he  exclaimed: 
"  Truly  this  man  was  the  Son  of  God."  As  if . 
he  had  said,  This  is  a  most  extraordinary  case. 
This  very  man,  against  whom  so  much  has 
been  said,  and  who  has  been  so  cruelly  treated, 
and  so  shamefully  put  to  death  as  an  impostor, 
must  have  been  what  he  said  he  was — tlie  Son 
of  God. 

This  testimony,  therefore,  was  the  honest 
conviction  of  his  own  mind  from  wdiat  he  him- 
self had  seen  and  heard.  Nor  was  he  alone. 
N'ow  ivlieii  the  centurion^  and  tliey  that  icere 
with  him^  watching  Jesus,  saw  the  earthquake^ 
and  those  things  that  were  done,  they  feared 
greatly,  saying,  Tridnj  this  teas  the  Son  of  God, 

Probably  only  four  soldiers  were  emj)loyed 
in  nailing  Jesus  to  the  cross ;  but  a  consider- 
al)le  nund;er,  perhaps  his  whole  command, 
acted  under  the  centurion  as  the  guard,  and 
watched  him  while  he  was  hanofinir  on  the  tree. 


THE    CEXTUniOX    AT    THE    CKTJCIFIXIO^S-.         93 

And  tlius  it  was  that  no  ])art  of  the  Gos2:)el  his- 
tory is  destitute  of  eye  witnesses.  The  centu- 
rion is  considered  by  some  as  having  made  his 
declaration  heccmse  Christ  spoke  with  a  loud 
voice  and  expired,  and  that  he  simply  exj)ressed 
his  astonishment  that  Christ  should  have  had 
so  much  strength  after  such  suffering  and  ex- 
haustion. It  was  true  that  our  Lord  did  not 
die  of  mere  exhaustion,  or  from  faintness  and 
want  of  strength.  For  he  gave  up  his  life. 
He  died  voluntarily.  Others,  however,  think 
the  centurion  meant  to  applaud  our  Lord  for 
his  constancy  in  calling  upon  the  name  of  God 
to  the  last  moment. 

But  it  seems  to  us  we  are  to  take  his  confes- 
sion as  the  utterance  of  a  conviction  produced 
in  his  mind  by  all  that  he  saAV  and  heard,  by 
the  miracles  and  the  Avords  of  Christ  applied 
to  his  conscience  by  the  Spirit  of  God.  More 
literally,  having  thus  cried  out^  not  having 
reference  merely  to  the  last  exj)iring  agony, 
but  to  the  previous  cry  of  "  Eloi,  Eloi,  lama 
sabachthani."  The  sense  seems  to  be  this : 
when  the  centurion  saw  what  was  done,  and 


9  J:        THE    CET^TUEION    AT   THE    CRUCIJ'IXIOIS'. 

heard  wliat  our  Lord  said,  and  felt  the  thi'oes 
of  the  earthquake,  and  heard  wliat  had  hap- 
pened in  the  temple  and  among  the  dead  in  the 
neiirhborino:  tombs,  and  then  turnino;  to  Jesus 
saw  that  lie  had  given  up  the  ghost,  and  while 
looking  on  his  dead  body  as  it  hung  there  on 
the  cross,  where  only  the  bodies  of  slaves  and 
of  the  vilest  wretches  were  wont  to  be  found, 
he  exclaimed :  "  Truly  this  man  was  the  Son  of 
God." 

There  is  lio  contradiction  between  the  state- 
ments of  the  three  evangelists,  neither  as  to 
vvliat  was  said,  nor  what  was  omitted,  nor  as  to 
whom  what  was  said  is  attributed.  Matthew 
says,  "  wlien  the  centurion  and  tliey  that  Avere 
with  him,  watching  Jesus,  saw  the  earthqua]<e, 
and  those  things  that  were  done,  they  feared 
greatly,  saying,"  etc. ;  while  Marh  and  Liile 
represent  tlie  centurion  alone  as  speaking. 
They  do  not,  however,  say  that  the  soldiers 
who  were  with  the  centurion  did  "jjot  speak. 
Tlie  probability  is,  they  felt  as  tlieir  command- 
ing officer  did,  and  tliat  tliey  cauglit  up  his 
words   and   repeated   them.     Mere    silence  or 


THE    CENTUllION   AT   THE    CIIUCIFIXIO:^.        95 

omission  in  a  contcmporaiy  writer  is  not  a  con- 
tradiction. And  as  to  what  was  said,  Matthew 
and  Maria,  say  :  "  Truly  tliis  man  was  tlie  Son 
of  God,"  while  Lulce  says  :  "  Certainly  this  was 
a  righteous  man."  Now,  on  the  supposition 
tliat  tlie  soldiers  as  well  as  the  centurion  united 
in  the  declaration,  it  is  easy  to  see  that  it 
would  Le  repeated  many  times,  and  sometimes 
might  be  slightly  varied — that  some  would  use 
one  form  of  the  jDhrase,  and  others  another,  ex- 
pressive of  the  same  idea.  There  is  no  intima- 
tion in  the  narratives  that  either  of  tliem 
exhausted  all  that  was  said,  and  that  nothing 
else  was  said,  or  that  tlie  writers  meant  to  do 
any  such  thing.  Tlie  two  forms  of  exclamation 
may  have  been  used  by  different  persons  and 
at  different  times.  There  is,  therefore,  nothing 
strange  in  the  fact  that  two  evangelists  should 
have  recorded  one,  the  third  the  other.  In 
fact  it  is  highly  proba1)le  this  Vv^ould  have  been 
in  conformity  with  custom  ;  that  when  the  cen- 
turion and  a  part  of  his  command  exclaimed, 
"  Truly  this  man  was  the  Son  of  God  ;"  that  the 
other  part  responded,  saying:  "Aye,  certainly 


96        THE    CENTUEIOX    AT    THE    CEUCIFIXIOTf. 

this  was  a  ri^cliteoiis  man."  And  besides,  as 
we  sliall  see,  these  exclamations  mean  substan- 
tially tlie  same  tiling.  For  if  lie  was  a  right- 
eous man,  he  was  the  Son  of  God,  for  as  a  right- 
eous man  his  professions  must  be  honest  and 
true,  and  we  know  that  he  claimed  to  be  the  Son 
of  God ;  and  if  he  was  the  Son  of  God,  then  he 
was  righteous.  The  one  expression  explains 
the  other.  For  as  Jesus  was  crucified  for  claim- 
ing to  be  the  Son  of  God,  so  if  he  was  right- 
eous, that  is,  innocent  of  any  crime  or  wrong  in 
what  he  said  of  himself,  then  he  was  unjustly 
condemned ;  and  if  so,  then  he  was  truly  the 
Son  of  God.  There  is  then  no  real  discrepancy 
between  the  two  expressions.  What  then  is 
the  meaning  of  the  centurion's  testimony  con- 
cerniiifr  Jesus  ?  Did  he  know  the  force  of  the 
terms  he  used  ?  Some  tell  us  that  he  knew  no 
more  what  was  meant  by  the  appellation  "Son 
of  God,"  than  the  king  of  Bal)ylon  did  when 
'lie  said,  "  Lo  !  I  see  four  men  loose,  walking  in 
the  midst  of  the  fire ;  and  the  form  of  the 
fourth  is  like  the  Son  of  God."  Dan.  iii.  25. 
But  however  vague  his  idea  may  have  been,  he 


THE    CENTURION    AT   THE    CRUCIFIXION.        97 

doubtless  meant  that  tlie  "  Son  of  God "  pos- 
sessed superior  excellence,  supernatural  good- 
ness, and  power  divine.  He  knew  tliat  the 
controversy  between  our  Lord  and  tlie  Jews 
was  about  this  very  point.  That  his  enemies 
denied  that  he  was  the  Son  of  God,  and  charged 
him  with  blasphemy  for  saying  that  he  was 
the  Son  of  God.  And  he  knew  that  Jesus  still 
declared  himself  to  be  the  Son  of  God.  By  his 
confession,  therefore,  he  meant  to  say,  whatever 
this  man  has  said  of  himself  is  true.  He  is  an 
innocent  and  righteous  man,  and  whatever  he 
meant  by  saying  that  he  was  the  Son  of  God  is 
true.  The  objection  urged  by  some  that  the 
want  of  the  article  in  the  orioinal  makes  the 
expression  weak,  only  proves  the  correctness  of 
our  evangelist,  and  leaves  the  argument  for  our 
Lord's  divinity  quite  as  strong  as  it  could  have 
been  with  the  article.  It  is  true,  the  oriocinal 
text  is  literally  without  the  article — Son  of 
God,  It  is  neither  the  Son  of  God,  nor  a  Son 
of  a  God,  nor  of  the  God,  but  indefinitely.  Son 
of  God;  and  so  doubtful  is  Dr.  George  Camp- 
bell as  to  the  proper  rendering  of  this  text,  that 


98        THE    CENTUKIOI^'    AT   THE    CllUCIFIXION. 

he  professedly  avoids  any  decision  Ly  translat- 
ing it  Goers  Son.  But  let  ns  remeni])er,  on  tliis 
point,  that  tlie  evangelist  is  recording  tlie  lan- 
guage of  a  Roman  officer,  who  lias  not  been 
tauglit  tlie  Atlmnasian  creed.  How  would  a 
polytlieist  and  a  Eoinan  express  Son  of  God? 
Filius  Dei  is  all  lie  could  say.  As  there  is  no 
definite  article  in  tlie  Latin  language,  lie  could 
not  liave  used  a  more  definite  expression.  Tlie 
evangelist,  therefore,  was  correct  in  giving  his 
expression  without  the  article.  Nor  does  the 
omission  of  the  article  weaken  tlie  nieanins:  of 
the  centurion's  testimony.  In  the  passage 
where  the  disciples  came  to  Jesus  after  he  had 
quelled  the  storm,  and  worshipped  him,  say- 
ing, Truly  thou  art  tlie  Son  of  God,  the  article 
is  wanting,  just  as  in  the  passage  before  us. 

Indeed,  some  of  the  ablest  Socinian  critics 
have  admitted  that  the  use  or  omission  of  the 
article  in  the  original  here  proves  nothing,  for 
that  the  expression  means  exactly  the  same 
thing  with  or  without  the  article.  It  is  true 
that  Son  of  God.,  as  the  Polytheistic  Eomans 
understood  theology,  would  have  signified  no 


THE    CE:!^TrEIO]N"    AT   THE    CRUCIFIXIOX.        99 

more  than  a  Itero^  an  eminent  or  divine  j[)erson^ 
but  in  tliis  case  tlie  centurion  is  not  speaking 
of  tlie  opinion  of  lieatlien  Polytlieists,  but  in 
reference  to  a  specific  case  and  a  specific  charge. 
His  phraseology  was  certainly  suggested  to 
him  by,  and  adopted  from,  what  he  had  heard 
of  the  charge  alleged  against  the  extraordinary 
person  that  was  then  hanging  dead  before  him 
upon  the  cross.  The  whole  connection  requires 
such  an  application  of  this  testimony.  The 
meaning  is  definite.  This  is  frequently  the 
case  where  the  article  is  omitted,  but  in  this 
case  it  could  not  have  been  used.  The  centu- 
rion beino;  a  heathen  and  usinsr  the  Latin  lan- 
guage,  meant  to  say,  as  nearly  as  he  could,  that 
Jesus  was  just  what  he  claimed  to  be.  His 
testimony  cannot,  therefore,  with  any  fairness, 
be  interpreted  in  a  mere  polytheistic  sense,  but 
according  to  the  issue  then  pending  between 
our  Lord  and  his  adversaries.  It  is  impossible 
to  conclude  tliat  such  a  man  as  this  centurion 
was  ignorant  of  the  main  points  of  the  dispute. 
,  As  a  Eoman  officer  on  duty  in  tlie  ecclesiastical 
capital  of  Judea,  and  near  the  proconsular  judg- 


100     THE    CEI^TURIOI^   AT   THE   CRUCIFIXION 

ment  seat,  lie  must  have  been  a  man  of  some 
considerable  education  and  intelligence,  and 
must  liave  known  that  the  Jews  worshipped 
Jehovah  as  the  one  living  and  true  God,  and 
he  must  also  have  known  that  the  ecclesiastical 
charge  on  which  Jesus  was  crucified  was  blas- 
phemy, and  that  this  charge  was  made  against 
him  by  implication  from  his  claiming  to  be  the 
Son  of  God,  or  a  partaker  of  the  nature  of  the 
supreme  divinity ;  and  he  must  also  have  felt 
satisfied  in  his  own  mind  that  the  Supreme 
God,  who  was  the  author  of  these  procjigies  by 
which  they  were  then  so  deeply  impressed, 
intended  them  to  attest  the  truth  of  the  claim 
set  up  by  the  sufferer,  and  thus  to  vindicate 
his  innocence.  And  it  was  in  view  of  all  these 
facts — under  all  these  circumstances — that  the 
Koman  officer  in  command  on  the  day  of  the 
crucifixion  meant  to  declare  that  it  was  his 
conviction,  without  knowing:  or  carin^^  or  trou- 
bling  himself  about  the  ceremonies  and  creed 
of  the  Jews,  that  Jesus,  in  whatever  sense  he 
claimed  to  be  divine,  or  to  be  the  Son  of  God, 
was  to  be  believed.     He  meant  to  take  part 


THE   CENTUEION   AT   THE    CEUCIEIXION.     101 

with  Jesus  as  against  his  accusers.  He  meant 
to  affirm  most  emphatically  what  the  Jews  de- 
nied, and  to  confirm  what  Jesus  had  professed 
concerning  himself.  It  was  not,  therefore,  a 
mere  random  heathen  expression  of  admiration, 
but  an  earnest,  full-hearted  confession,  as  far 
as  he  understood  the  subject,  that  he  believed 
Jesus  was  the  Son  of  God.  The  adverb  triily 
is  not  without  its  force  in  this  passage.  In  the 
original  it  is  emj^hatic.  Certainly,  without 
doubt.  It  is  no  longer  to  be  disputed.  This 
was  the  Son  of  God — in  antithesis  to  the  asser- 
tions made  by  our  Lord  himself,  when  he  said. 
He  was  the  Son  of  God.  And  let  us  remem- 
ber that  the  whole  object  of  the  Gos23el  is  to 
bring  us  to  make  this  same  confession — to  be- 
lieve in  our  heart  {hat  Jesus  Christ  is  the  Son 
of  God,  and  when  truly  made,  this  confession 
is  salvation.  Let  us  now  attend  to  the  cir emu- 
stances  under  which  this  testimony  was  given. 
Matthew  says :  "  When  the  centurion,  and  they 
that  were  with  him,  watching  Jesus,  saw  the 
earthquake,  and  those  things  that  were  done, 
they  feared  greatly,  saying.  Truly  this  was  the 


102     THE   CENTURION   AT   THE   CRUCIEIXION. 

Son  of  God."  This  language  plainly  implies 
that  there  were  other  supernatural  occurrences 
— other  things  besides  the  earthquake  that 
made  a  deep  impression  on  the  centurion's 
mind.  As  the  testimony  of  a  layman  on  reli- 
gious matters  about  which  he  is  sufficiently 
conversant  to  give  an  opinion,  may  be  more 
impartial  than  that  of  a  priest  or  minister,  so 
the  centurion's  testimony  is  valuable,  because 
of  its  manifest  impartiality.  He  was  not  a 
member  of  the  Sanhedrim.  He  was  no  eccle- 
siastic. Whatever  prejudices  he  may  have  had 
on  tlie  subject  of  religion  were  doubtless  di- 
verse to  the  claims  of  Jesus,  and  he  was  with- 
out any  private  or  personal  spite.  He  was  in 
every  respect  capable  of  judging  calmly  and 
impartially  of  the  evidence  before  him.  And 
lie  was  a  soldier,  which,  however,  does  not  dis- 
qualify him  from  giving  testimony,  nor  from 
being  pious.  Soldiers  and  sailors  are  prover- 
bially honest,  open  and  candid,  quick  to  appre- 
hend what  they  see  and  hear,  and  ready  to  ex- 
press their  convictions.  Tlieir  lives  often  de- 
pend upon  their  quickness  of  apprehension  and 


THE    CENTUKIOIS^    AT   THE    CRUCIEIXIOK.     103 

upon  tlie  accuracy  witli  whicli  they  can  see  and 
hear,  and  the  courage  and  promptitude  with 
wliich  they  can  act.  Necessity  and  habit  de- 
velop these  faculties.  And  we  see  how  they 
were  employed  in  the  case  before  us.  While 
the  priests,  ecclesiastics  and  members  of  the 
Sanhedrim  were  so  blinded  by  prejudice  and 
enraged  by  passion  that  they  could  neither  see 
nor  hear  the  proofs  of  Jesus'  messiahship,  the 
centurion  perceived  them,  and  was  bold  enough 
to  say,  "  Truly  this  was  the  Son  of  God."  He 
did  not  ask  whether  it  was  safe  or  expedient 
to  do  so  or  not,  but,  soldierlike,  sj)eaks  out  the 
sentiment  of  his  heart.  The  persons  then  mak- 
incr  this  confession  were  the  Eoman  officer  in 
command  and  the  guard  of  soldiers  under  him 
who  executed  the  sentence  of  execution.  As 
Gentiles,  they  knew  not  the  Scri^itures,  and 
their  testimony  is  an  undesigned  admission  of 
their  truth. 

The  direct  or  apparent  means  of  their  convic- 
tion were  the  earthquake  and  the  wonderful 
things  that  accompanied  the  crucifixion.  Nature 
expressed  her  abhorrence  of  the  guilt  of  man, 


104     THE   CENTUEIOX   AT   THE    CRUCIFIXION. 

and  her  sympatliy  with  the  illustrious  sufferer 
This  was  admitted  even  by  heathens.  And 
even  now  God  makes  both  his  judgments  and 
his  mercies  ministers  for  working  conviction  of 
sin.  The  manifestations  of  their  conviction  were 
twrofold,  namely :  tlieir  alarm  and  their  confes- 
sion. Guilt  makes  men  cowards.  They  were 
terrified  lest  the  earth  in  its  heavings  should 
open  her  jaws  and  swallow  them  up.  Their 
noble  confession  was  a  testimony  extorted  from 
enemies  on  the  very  point  then  in  dispute. 
The  issue  plainly  made  was :  Is  Christ  the  Son 
of  God  or  not?  Calvin  does  not  think  the 
centurion  was  converted  to  God,  but  was  only 
for  a  moment  made  the  herald  of  Christ'sv  di- 
vinity; just  as  men,  under  some  sudden  and 
transitory  impulse,  are  struck  with  the  fear  of 
God  as  they  see  some  alarming  disj)lay  of  his 
power ;  but  not  having  the  root  of  the  matter 
in  them,  they  soon  cSase  to  have  any  feeling 
on  the  subject.  In  this  instance,  however,  this 
great  theologian  and  commentator  does  not 
seem  to  have  considered  the  text  and  its  paral- 
lels in   the   original.     For  Mattliew  says  the 


THE    CEl^TUEION   AT   THE    CEUCIFIXION.      105 

centurion  and  those  that  were  with  him  loere 
greatly  terrified — epliohetliesan  splirodra  ;  and 
Luke  says  the  centurion  glorified  God — edoxase 
ton  Theon.  But  it  has,  indeed,  sometimes  hap- 
pened that  persons  have  been  led  to  utter 
words  that  contained  more  meaning  than  they 
knew  or  intended.  Indeed,  it  is  an  open  ques- 
tion whether  or  not  men  under  the  prophetic 
ecstasy  understood  what  they  were  saying  at 
all.  Balaam's  prophecy  is  a  case  in  point. 
What  he  said  was  true,  but  it  is  not  clear  that 
he  was  the  willing  agent  of  its  utterance,  or 
that  he  fully  comprehended  what  he  said. 
And  so  Caiai3has  declared  that  it  was  "  expe-" 
dient  for  us  that  one  man  should  die  for  the 
people,  and  that  the  whole  nation  perish  not." 
Jolm  xviii.  14.  In  this  remarkable  declaration 
there  is  a  great  and  precious  truth  which  Caia- 
phas  did  not  mean  to  express,  for  of  it  there  is 
no  reason  to  suppose  he  had  any  conception. 
What  he  did  mean  to  say  is  the  dangerous  doc- 
trine that  the  end  justifies  tlie  means — the  un- 
princij)led  assertion  that  expediency  is  more 
than  right  or  justice.     And  so  also  when  Pilate 


106     THE    CEIS^TUEIO]^    AT   THE    CllUCIFIXIO]^. 

caused  tLe  trilingual  inscription  to  be  put  over 
our  Lord's  head,  "  Jesus  of  Nazaretli,  the  King 
of  the  Jews,"  he  had  but  au  imperfect  idea  of 
his  resral  character — in  fact,  did  not  see  his  true 
glory  at  all ;  yet  his  inscription  was  a  most  im- 
portant declaration  of  our  Lord's  true  charac- 
ter. And  so,  when  the  infuriated  Jews  cried 
out,  his  blood  be  upon  us  and  upon  our  child- 
ren, they  did  not  comprehend  the  terrible 
meaning  of  the  vengeance  they  invoked  upon 
themselves.  And  thus  it  may  be,  the  centurion 
did  not  comprehend  the  meaning  of  his  own 
confession.  His  words  may  mean  more  than 
he  knew  -or  intended. 

Nothing  is  knovvai  with  any  certainty  about 
this  centurion  beyond  what  is  contained  in  the 
text.  The  exclamation  may  have  been  the 
expression  of  a  momentary  feeling,  and  may 
have  been  forgotten,  though  we  trust  the  tra- 
ditions of  the  ancient  church  are  correct,  and 
that  he  became  a  Cliristian  and  a  saint.  We 
understand  Luke's  expressio'n,  cjlorijied  God.,  to 
mean,  that  they  gave  God  praise  by  their  con- 
fession that  Jesus  was  his  Son,  and  so  niani- 


THE    CENTUEION   AT   THE   CEUCIEIXIOISr..    107 

fested  forth  liis  glory.  They  feared  greatly — 
were  intensely  excited  by  the  scenes  transpir- 
ing. And  may  we  not  suppose  the  spirit  of 
God  opened  their  hearts  and  that  they  made 
confession  of  their  sins  to  God,  and  deprecated 
his  \\Tath  when  they  declared  that  Jesus  was 
most  certainly  his  Son  ?  From  such  a  view  of 
their  case,  as  vrell  as  from  the  fact  that  they 
must  have  been  included  in  the  Saviour's  inter- 
cessory prayer — and  "Him  the  Father  always 
heareth  " — "  Father  forgive  them ;"  it  seems  to 
us  we  are  authorized  to .  conclude  that  their 
convictions  at  the  crucifixion  resulted  in  their 
conversion,  and  that  they  became  followers  of 
him  whom  they  had  nailed  to  the  cross  or  seen 
crucified  as  a  malefactor. 

Previous  to  this  moment,  however,  there  is 
no  reason  to  suppose  that  this  centurion  had 
exjoressed  any  faith  in  or  friendship  for  Christ. 
The  general  im2:)ression  in  regard  to  him  is, 
that  he  was  the  Koman  ofiicer  in  command, 
under  whose  orders  the  crown  of  thorns,  and 
the  arraying  in  the  purple  robe  and  the  smit- 
ing and  the  sjDitting  on  our  Lord's  face  had 


108     THE    CEXTUEIOIS^   AT   THE   CPwUCIEIXIOlS'. 

"been  permitted.  It  is  not  probable  tliat  be 
commanded  sncb  deeds  of  cruelty  and  outrage 
to  be  done  ;  but  be  did  not  prevent  tbem.  As 
tbe  officer  appointed  by  Pilate  to  execute  bis 
sentence,  it  was  by  bim  tbe  cross  was  prepared, 
by  bis  order  tbe  nails  were  driven  tbrougb  tbe 
bands  and  tbe  feet  of  Jesus.  He  was  tbe  offi- 
cer presiding  at  tbe  execution.  His  confession, 
tberefore,  wben  tbe  bloody  deed  was  done,  and 
be  looked  upon  tbe  dead  body  and  said,  "  Cer- 
tainly tbis  was  a  rigbteous  man  " — "  Truly  tbis 
was  tbe  Son  of  God,"  is  tbe  more  remarkable. 
We  find  Mattbew's  account  more  full  tban 
Mark's.  He  says :  "  Now,  wben  tbe  centurion 
and  tbey  tbat  were  witb  bim,  watcbing  Jesus, 
saw  tbe  eartbquake  and  tbose  tbings  tbat  were 
done,  tbey  feared  gi^eatly,  saying.  Truly  tbis 
was  tbe  Son  of  God."  It  seems  to  be  implied 
bere  tbat  many  wonderful  tbings  were  done  in 
tbat  solemn  bour ;  many  of  wbicb  are  not 
named  or  described.  Among  tbese  tbings  we 
know  were  tbe  rending  of  tbe  veil  of  tbe  tem- 
ple from  top  to  bottom;  tbe  rending  of  tbe 
rocks ;  tbe  opening  of  tbe  graves  and  tbe  com- 


THE    CENTUSION   AT   THE   CEU OiFIXIOI^.     109 

ing  fortli  of  many  of  tlie  saints  ;  the  supernatu- 
ral darkness  ;  and  a  great  earthquake.  Is'ature 
seemed  in  convulsive  throes,  and  the  last  judg- 
ment at  hand.  It  is  also  clear  from  the  evan- 
gelist's record,  that  the  soldiers  shared  the  cen- 
turion's profound  emotions.  They  felt  as  he 
did ;  yes,  the  very  men  who  had  spit  u23on  his 
face  and  smote  him  on  the  cheek,  and  had 
mocked  and  derided  him  for  the .  purj^ose  of 
pleasing  the  Jewish  populace — the  very  men 
by  whose  hands  he  had  been  crucified,  felt 
as  their  commanding  officer  did,  when  he  said, 
Truly  tills  man  toas  the  Son  of  God.  Certainly 
this  was  a  rifjhteons  man.  It  is  true,  that 
the  centurion  and  the  soldiers  with  him  could 
not  have  witnessed  all  these  wonderful  things 
themselves.  They  were  either  wholly  igno- 
rant of  some  of  them,  or  knew  only  of 
them  by  report ;  but  they  heard  the  crashing 
of  the  rocks  and  timbers,  and  were  sensible 
of  the  supernatural  darkness  and  of  the  earth- 
quake's throes.  Then  we  must  also  take  into 
the  account  just  here  what  tlie  centurion  had 
seen  and  heard  that  day.     lie  was  accustomed 


110     THE   CENTUEIO]!^   AT   THE   CRUCIFIXION. 

to  the  sliock  of  battle  and  the  orasli  of  arms, 
to  scenes  of  blood.  He  had  doubtless  wit- 
nessed many  an  execution  before,  but  never  one 
like  this.  He  had  some  knowleds^e  of  the 
alleged  crimes  of  the  sufferer.  The  presump- 
tion in  his  mind  no  doubt  at  first  was  that  he 
was  guilty,  and  deserved  all  he  had  to  en- 
dure. But  through  the  day  he  must  have  been 
impressed  with  something  supernatural  in  the 
beariiiQ^  of  the  victim.  He  saw  him  arraio;ned, 
he-  heard  his  defence ;  saw  him  insulted  and 
tortured,  and  nailed  to  the  cross,  and  that  still 
he  opened  not  his  mouth,  that  He  bore  all 
without  a  murmur.  He  was  surprised  that  the 
storm  of  abuse  and  blasphemy  hurled  at  him 
was  not  resented.  JSTor  could  he  have  failed  to 
know  somethino;  of  the  admonition  :  "  Dauo-h- 
ters  of  Jerusalem,  weep  not  for  me,  but  for 
yourselves,  and  for  your  children." 

And  he  must  have  known  that  Jesus  had 
said  to  the  penitent  thief  witli  whom  he  was 
crucified,  "  Yerily  I  say  unto  thee,  to-day  thou 
shalt  be  with  me  in  pai-adise."  And  he  nuist 
have  heard  the  prayer,  "  Father,  forgive  them. 


THE  ce:n^tufjo]^  at  the  ceucifixio:^-.    Ill 

for  tliey  know  not  wliat  they  do."  A  prayer 
that  embraced  hnnself  and  his  soldier  band. 
Nor  did  the  words :  "  Eloi,  Eloi,  lama  sabach- 
thani ;  My  God,  my  God,  why  hast  thou  for- 
saken, me  ?"  and  "It  "is  finished,"  escape  his 
ears,  nor  the  expiring  words :  "  Father,  into  thy 
hands  I  commend  my  spirit."  Tliese  particu- 
lars were  unusual.  They  were  fresh.  They 
could  not  have  been  unnoticed  by  a  Roman 
centurion  on  duty.  ISTo  other  crucified  man, 
Hebrew  or  Gentile,  innocent  or  guilty,  had 
ever  displayed  such  a  spirit,  or  exhibited  so 
sublime  a  picture  of  magnanimity  and  benevo- 
lence. The  centurion's  confession  was,  there- 
fore, 23roduced  by  the  pressure  of  external 
occurrences,  and  by  the  conviction  forced  upon 
his  mind  by  reflecting  on  what  he  had 
learned — what  he  had  heard  and  seen.  But 
^vhat  is  the  m^eaning  of  the  exclamation,  "  Cer- 
tainly this  was  a  righteous  man  ?"  "What  did 
he  mean  by  rigliteous  f  He  was  not  a  Jew. 
There  is  no  evidence  that  he  was  even  a  Jewish 
proselyte.  Nor  could  he  have  kno^vn  much,  if 
anything,  concerning  the  expected  Jewish  Mes- 


112     THE    CENTURION   AT   THE   CRUCIFIXION. 

siali.  The  sources  of  his  knowledge  as  to  what 
constituted  a  righteous  man  must  have  been,  not 
Revelation — not  the  laws  of  Moses  ;  but  com- 
mon sense,  the  light  of  natural  conscience,  and 
the  force  of  his  military  education  as  a  Roman 
soldier  and  officer,  aided  by  the-  glimmering 
light  of  tradition.  He  must  have  had  some 
distinct  conviction  that  there  was  a  difference 
between  right  and  wrong.  And  he  must  have 
felt  that  there  was  a  difference  between  Jesus 
and  the  other  two  malefactors  crucified  with 
him.  The  two  thieves  made  no  impression  on 
his  mind.  He  saw  nothing  in  them  that  was 
remarkable.  One  of  them,  indeed,  j)rofessed 
penitence,  but  that  was  not  unusual.  Nor  is  it 
j)robable  that  they  died  without  many  out- 
cries ;  one  of  them  at  least  uttered  bitter  blas- 
phemies to  the  very  last.  But  Jesus,  on  the 
other  hand,  as  a  sheep  before  her  shearers  is 
dumb,  so  he  oj)ened  not  his  mouth  against 
those  that  crucified  him.  From  the  whole, 
then,  we  conclude  the  centurion  meant  to  say : 
this  man  is  certainly  innocent  of  the  crimes 
alleged  against  him.     He  is  certaiidy  tlie  Son 


THE    CEXTUEIO]^   AT   THE   CRUCIFIXION.     113 

of  God.  Tlie  conviction  on  Ms  mind  was  very 
strong  that  sujDerliuman  excellence  and  power 
were  concentrated  in  this  man.  Nor  is  this 
view  unnatural  to  a  heathen.  For  they  were 
familiar  with  making  gods  of  heroes,  and  with 
the  descent  of  the  deities  to  earth,  and  with 
their  assuming  or  dwelling  in  human  forms. 
And  nature  had  spoken  here  in  such  a  manner 
as  to  show  that  the  event  was  an  extraordi- 
naiy  one. 

Nor  is  the  fact  that  Jesus  was  executed  un- 
der a  judicial  sentence  any  conclusive  evidence 
against  the  correctness  of  the  centurion's  de- 
claration, that  he  certainly  was  a  righteous 
man.  For  many  a  judicial  murder  has  been 
committed.  Many  an  innocent  man  has  been 
put  to  death  by  violence  and  even  with  the 
authority  of  the  laws.  The  earth  has  drunken 
the  blood  of  many  martyrs,  and  yet  the  heavens 
gave  no  signs  at  the  time  that  a  righteous  God 
would  avenge  their  blood.  It  was  a  proper,  a 
very  natural  inference,  therefore,  of  the  centu- 
rion, that  the  supernatural  phenomena  that  he 
witnessed  were  to  he  understood  as  tlie  testi- 


114     THE    CENTUEION   AT   THE    CEUCIEIXIOIf. 

mony  of  Mature  in  belialf  of  the  innocence  and 
divinity  of  Jesus.  The  expression  in  Liike 
seems  to  be  a  reference  to  the  message  of  Pi- 
late's wife,  who,  when  Jesus  was  before  her 
husband,  sent  to  him  on  the  judgment  seat, 
sapng :  "  Have  thou  nothing  to  do  wdth  that 
just  man."  This  the  centurion,  from  his  posi- 
tion, was  very  likely  to  have  heard,  and  coming 
to  the  conclusion  that  she  was  riglit,  he  cries 
out  as  Pilate's  wife  has  said :  "  Truly,  this  man 
was  a  risrhteous  man."  Jesus  was  risrhteous 
both  as  to  the  precepts  and  the  penalty  of  the 
Divine  law.  He  perfectly  obeyed  it.  He  was 
without  sin.  And  he  endured  its  penalty  for 
his  people.  The  law  of  God  was  in  his  heart. 
It  was  his  delio^ht  to  do  it.  He  fulfilled  all 
risrhteousness.  None  of  his  adversaries  could 
convict  him  of  sin.  In  regard  to  the  wdiole 
law  of  God  he  was  faultless.  He  knew  no  sin, 
and  yet  he  was  a  sin  offering  for  us.  As  a 
righteous  man  he  deserved  no  suffering,  but 
the  "  Lord  laid  on  him  the  iniquities  of  us  all. 
He  was  wounded  for  our  transgressions,  he  was 
biniised  for  our   iniquities;    the  chastisements 


THE    CENTUEION   AT   THE    CRUCIFIXION.     115 

of  our  peace  was  upoii  liim;  and  with  liis 
striiDes  we  are  healed."  "  He  gave  himself  for 
lis  an  offering  and  a  sacrifice  to  God  of  a  sweet- 
smelling^  savor."  "  He  bare  our  sins  in  his 
own  body  on  the  tree."  "He  suffered  the  just 
for  the  unjust,  that  he  might  bring  us  to 
God."  Little,  then,  did  this  Roman  officer  know 
when  he  declared  that  Jesus  v/as  a  risrhteous 
man,  that  he  was  declarino;  the  fulfilment  of 
inspired  prophecies,  and  pointing  him  out  to 
us  as  the  Eighteous  One,  the  Just  One,  and 
THE  Holy,  in  whom  we  have  righteousness  and 
salvation.  But  what  is  the  meaning  of  his 
declaration — "  Truly  this  was  the  Son  of  God  ?" 
This  is  not  the  first  time  that  we  meet  with 
this  appellation  as  applied  to  Christ.  A  voice 
from  heaven  proclaimed  at  his  baptism — "This 
is  my  beloved  Son."  Devils  have  also  said, 
"  We  know  thee  who  thou  art :  Thou  art  the 
Son  of  God ;"  and  we  have  heard  his  disciples 
confessing  amid  the  temjoest  on  the  sea,  "  of  a 
truth  thou  art  the  Son  of  God."  And  in  Jolni 
we  find  the  Jews  charging  it  upon  him  as  blas- 
phemy— that  calling  himself  the  Son  of  God, 


116     THE   CE]N^TUEION   AT   THE   CEUCIEIXION. 

lie  liad  made  himself  God.  The  Jews  said : 
"  He  made  himself  equal  with  God  because  he 
made  himself  the  Son  of  God."  Jolm  xix.  T. 
And  in  Luke^  we  read :  "  Then  said  they  all, 
Ai^t  thou  then  the  Son  of  God  ?  And  he  said 
unto  them,  ye  say  that  I  am."  That  is,  what 
you  say  is  true.  I  am  what  you  call  me.  And 
then  the  Jews,  said,  "  What  need  we  any  fur- 
ther mtness  ?  for  w^e  ourselves  have  heard  of 
his  own  mouth."  Now,  it  must  have  been  in 
reference  to  this  accusation  that  the  centurion 
made  his  declaration.  It  is  as  if  he  had  said, 
You  call  it  blasphemy  for  this  man  to  assume 
to  be  the  Son  of  God,  and  you  may  23refer  a 
murderer,  but  in  S2')ite  of  the  verdict  of  your 
Sanhedrim  and  of  the  decrees  of  your  syna- 
gogues, I  tell  you.  He  is  the  Son  of  God.  Let 
us  see,  then,  if  this  declaration  of  the  centurion 
is  true.  Was  he  justified  in  saying  that  Jesus 
w^as  truly  the  Son  of  God  ?  We  think  he  was, 
first^  because  Jesus  meets  the  prophetic  re- 
cjuirements  of  the  promised  Messiah.  Accord- 
ing to  the  Scrij)tures,  the  Messiah  was  to  come 
of  the  seed  of  the  woman,  and  of  Abraham's 


THE    CENTURION   AT   THE    CRUCIFIXION.     117 

seed  tlirouG^li  the  tribe  of  Judali  and  of  tlie 
family  of  David.  And  he  was  to  come  wLile 
the  second  temple  was  standing,  and  while  the 
sceptre  w^as  still  in  Judah,  and  a  lawgiver  and 
a  king  was  yet  among  them,  and  he  was  to  be 
born  in  Bethlehem,  and  he  was  to  work  such 
miracles  and  preach  such  doctrines  and  suffer 
such  things,  and  was  to  die  with  malefactors 
and  make  his  grave  with  the  rich,  and  to  rise 
again  from  the  dead,  and  to  live  and  reign  for- 
ever as  Head  over  all  things.  In  short,  every 
promise,  every  prophecy,  everything  required 
according  to  the  Scriptures  to  constitute  the 
proofs  that  he  wa's  the  Messiah  is  found  in  the 
coming,  life,  words  and  works  of  Jesus  Christ. 
The  promises  and  prophecies  are  all  fulfilled  in 
him.  Second^  the  perfection  of  his  character  is 
such  as  none  but  the  Son  of  God  could  exhibit, 
and  its  descri]3tion  such  as  none  but  inspired  ♦ 
men  could  Avrite.  There  was  no  such  character 
for  them  to  copy  from.  There  was  none  be- 
fore ;  there  has  been  none  since  like  it.  The 
character  which  the  Evangelists  have  given  to 
Christ  proves,  therefore,  both  the   divine  in- 


118     THE    CENTUEIOIT   AT   THE   CEUCIFIXION. 

spiration  of  tlieir  naiTatives,  and  tLat  one  so 
holy,  so  perfect,  Avas  truly  the  Son  of  God. 

It  can  hardly  be  necessary  to  dwell  at  length 
upon  the  attributes  dis^^layed  in  his  life  that 
prove  his  portrait  to  be  divine.  His  meekness 
was  united  with  ineifable  majesty.  He  made 
others  rich,  but  remained  himself  so  poor  that 
he  had  to  w^ork  a  miracle  to  pay  his  taxes. 
The  Lord  of  angels  and  of  all  worlds,  he  could 
yet  say :  "  The  foxes  have  holes  and  the  birds 
of  the  air  have  nests ;  but  the  Son  of  ]\Ian  hath 
not  where  to  lay  his  head,"  nor  was  his  humili- 
ty any  less  conspicuous  than  his  majesty.  Wit- 
ness his  example  vrlien  he  would  teach  his  fol- 
lowers to  be  humble  and  self-denying.  At  the 
last  supper,  he  took  a  towel  and  girded  himself 
and  washed  the  feet  of  his  disciples.  Observe, 
also,  not  only  the  perfection  of  his  character, 
but  the  extraordinary  wisdom  that  is  seen  in 
all  his  actions  throughout  his  whole  life.  Be- 
gin with  the  record  of  his  conference  with  the 
doctors  in  the  temple,  and  study  his  words  till 
he  said,  "  It  is  finished,"  and  you  will  find  that 
"  never  man  SDake  like  this  man." 


THE    CEXTURIO]N'   AT   THE    CEUCIITXIOX     119 

And  his  piety  was  as  remarkable  as  Lis  wis- 
dom. Being  truly  man  as  well  as  God,  it  can- 
not be  improper  to  sj^eak  of  the  piety  of  Jesus. 
He  liad  a  creed,  aii  experience,  and  a  j^ractice 
in  bis  relio-ion.  And  in  all  these  tbino;s  be 
was  an  example.  We  should  believe  what  he 
believed  and  follow  his  example  in  our  con- 
duct. He  was  truly  a  man  in  everything  ex- 
cept sin.  And  in  trying  to  get  a  full  face  view 
of  Him,  we  must  never  lose  sight  of  his  hu- 
manity. We  must  keep  in  mind  his  estate 
of  humiliation  as  well  as  his  estate  of  exalta- 
tion. How  he  suffered  and  died,  and  how 
he  arose  from  the  dead,  and  now  lives  and 
reigns  in  glory.  And  his  beneficence  was  un- 
ceasing. His  miracles  were  never  for  himself 
merely.  They  were  not  ^ATought  merely  to 
display  his  power,  nor  to  confound  his  ene- 
mies. They  were  as  full  of  grace  as  of  omnipo- 
tence. He  healed  the  sick,  the  lame,  the  blind 
and  the  deaf.  He  raised  the  dead.  He  preached 
glad  tidings  to  the  poor.  Nor  was  his  s^mpa- 
thy  less  remarkable  than  his  beneficence. 
When  the  disciples  rebuked  those  mothers  who 


120     THE   CENTUEION   AT   THE   CEUCIFIXIOI^'. 

bronglit  tlieir  ragged  and  almost  naked  child 
ren  to  liim,  supposing  it  an  insult,  or  that  lie 
ought  not  to  be  troubled  with  them,  mark  his 
conduct.  He  said,  suffer  little  children  to  come 
unto  me,  and  forbid  them  not ;  for  of  such  is 
the  kino^dom  of  heaven.  And  he  took  them 
into  his  arms,  and  put  his  hands  upon  them, 
and  blessed  them,  saying,  of  such  is  the  king- 
dom of  heaven. 

The  history  of  our  Lord's  last  moments  and 
of  the  centurion's  confession,  may  be  collected 
and  condensed  from  a  harmony  of  all  the  evan- 
gelists into  the  following  narrative ;  As  he 
breathed  his  last  the  veil  of  the  temple  in  the 
presence  of  the  officiating  high-priest,  who  was 
ensraored  at  the  evenino*  sacrifice,  was  miracu- 
lously  rent  from  top  to  bottom ;  and  the  earth 
did  quake  and  the  rocks  rent ;  and  the  graves 
in  the  rocks  were  opened,  and  many  bodies  of 
the  saints  which  slept  arose,  and  came  out  of 
the  o-raves  after  his  resurrection.  That  is,  the 
graves  were  opened  by  the  earthquake  at  our 
Lord's  death,  but  the  dead  did  not  arise  and  come 
into  the  city  till  his  resurrection.    As  the  rend- 


THE    CEJS^TURIOX    AT   THE    CRlXTFIXIOi^.     121 

ing  of  the  veil  of  the  temple  was  typical  of  the 
opening  of  the  gospel  kingdom  to  all  nations, 
80  the  resurrection  at  this  time  of  a  number  of 
saints  from  the  dead,  was  a  demonstration  that 
the  power  of  death  and  of  the  grave  was 
broken.  Our  Lord's  victory,  therefore,  over 
death  and  the  grave  was  complete.  ''''And 
wlien  tlie  centurion  and  they  tliat  tvere  with  hiin^ 
watching  Jesus^  %ohich  stood  over  against  hirn^ 
saiv  that  he  so  cried  out^  and  gave  up  tlie  ghost 
— -saw  the  earthquake^  and  those  things  that  were 
done^  he  ^glorified  God^  saying^  Certainly  this 
%oas  a  righteous  man — Tridy  this  man  was  the 
Son  of  Godr  Bengel  well  says  in  this  place : 
^'  Great  commotions  in  created  things  went  on, 
in  continuous  succession,  from  the  moment  of 
Christ's  death  to  his  resurrection,  exerting  their 
influence  especially  in  the  kingdom  of  things 
invisible." 

■  It  is  well  here  to  observe  the  difference  of 
the  effect  produced  on  different  j)ersons  by  the 
same  things.  The  prodigies  accompanying  our 
Lord's  death  convinced  the  heathen  officer  and 
his  G;uard  of  soldiers  that  Christ  was  the  Son 


J.  2-^     THE    CENTUEION   AT   THE    CEUCIEIXIOIT. 

of  God,  but  left  tlie  Jewish  doctors  and  rulers 
more  confirmed  in  their  obstinacy  and  unbelief. 
Theii^  23rejudices  against  Jesus  were  so  invinci- 
ble, that  they  could  be  convinced  neither  by 
the  miracles  nor  doctrines,  nor  by  the  manner 
of  his  life,  nor  by  his  demeanor  in  death,  nor 
hj  the  utterance  of  nature  in  attestation  of  his 
innocence.     Truly  none  are  so  blind  as  they 
that  are  so  filled  with  prejudice  that  they  will 
not  see.     But  nevertheless,  wisdom  is  justified 
in  all  her  children  and  in  all  her  ways.     For 
all. God's  administrations  to  us  have  an  effect. 
They  either  soften  or  harden;  save  or  destroy. 
Every  mercy  and  every  judgment  is  a  saviour 
of  life  unto  life,  or  of  death  unto  'death.     It  is 
astonishing  how  great  an  amount  of  incidental 
or  undesigned  evidence  might  be  gathered  up 
for  the  truth  of  Christianity.      The  undesigned 
coincidences  of  the  sacred  waiters  themselves 
would  form  quite  an  overwhelming  mass  of 
evidence   to    prove   that   they   were   capable, 
honest,  truth-telling  eye-witnesses.     The  testi- 
mony corroborative  also  from  enemies  is  exceed- 
ingly strong.   "We  have  before  us  the  testimony 


THE    CENTURIOX    AT   THE    CrvUCIFIXIOIT.     123 

of  a  Eoman  officer  and  of  Lis  command  of  tlie 
time  and  the  place  of  our  Lord's  crucifixion, 
tliat  lie  was  a  righteous  man  and  the  Son  of  God. 
Even  devils  on  several  different  occasions  dur- 
ing his  lifetime  made  the  same  confession. 
Peter  and  the  other  disciples  had  also  made  the 
same  declaration.  Pilate  and  Herod  said  there 
was  no  fault  in  him.  He  had  done  nothing 
worthy  of  death.  Pilate's  wife  declared  him 
to  be  an  innocent  and  just  person.  And  so 
Judas  himself  testified  that  he  had  Ijetrayed 
innocent  blood.  All  sorts  of  people  in  many 
lands,  and  through  all  past  ages,  have  borne 
testimony  to  Jesus  Christ,  that  he  is  the  Son  of 
God,  and  th^  SaviouPw  of  the  world.  How  then 
can  we  escape  if  we  believe  not  in  him  ?  It  is 
remarkable  how  often  in  the  Scriptures  we  find 
the  material  universe,  by  means  of  physical 
occurrences,  giving  witness  of  the  events  which 
accompanied  the  utterance  of  great  moral  or 
spiritual  truth.  This  was  the  case  at  the  giv- 
ing: of  the  Law  at  Mount  Sinai ;  and  the  vision 
of  angels  at  the  birth  of  Jesus  is  a  similar 
instance  of  the  sympathy  of  the  spiritual  world 


124     THE    CENTURIOIS"   AT   THE    CRUCIFIXIOlSr. 

witli  man's  liistoiy.  In  tlie  great  turning 
points  of  man's  moral  history,  the  material  uni- 
verse ajDpears  in  peculiar  connection  with  him. 
As  at  the  birth,  so  at  the  death  of  Jesus,  phy- 
sical phenomena  attest  the  sympathy  of  mate- 
rial things  with  human  redemption.  The 
supernatural  darkness,  the  rent  veil,  the  torn 
rocks,  and  the  earthquake,  are  but  ex23ressions 
by  which  the  God  of  Nature  through  physical 
prodigies  made  known  his  abhorrence  of  sin 
and  the  greatness  of  the  salvation  that  is 
offered  to  us,  through  our  Lord  Jesus  Christ, 
to  whom  be  glory  for  ever,  Ameis". 


VI. 


THE  CENTURION  OF  CESAEEA. 

Tliere  was  a  certain  man  in  Cesarea  called  Cornelius,  a  centurion 
of  the  band  called  the  Italian  band,  a  devout  man,  and  one  that 
feared  God  with  all  his  house,  which  gave  much  alms  to  the  people, 
and  prayed  to  God  always. — Acts  x.  1-2. 

HAvma  read  tlie  wliole  of  the  interesting 
cliapter  from  whicli  tlie  above  text  is  taken,  we 
invite  you  to  consider : 

1. — The  subject  of  Divine  Grace  here  introduced 
— His  Antecedents  and  Circumstances. 

His  name  was  Cornelius;  a  name  distin- 
guished among  tlie  Komans,  especially  as  con- 
nected witli  the  Scipios  and  Scyllas ;  by  birth 
a  Gentile  and  most  probably  a  Roman,  and  by 
profession  a  soldier,  and  by  position  an  officer 
stationed  at  this  time  with  his  company  at 
Cesarea,  in    command  of  a    part    of  the   Eo- 


126  THE  ce:^tuPwIO]S'  of  cesaeea. 

man  forces,  tlien  holding  Palestine  in  subjec- 
tion. 

This  Cesarea  was  calle'd  Cesarea  Palestina^ 
to  distinguish  it  from  Qesarea  Philippic  which 
was  a  city  about  one  hundred  and  twenty  miles 
north  of  Jerusalem  and  near  the  sources  of  the 
Jordan  in  the  mountains  of  Lebanon.  Cesarea 
Palestina  was  formerly  called  Strato's  tower. 
It  was  on  the  sea  shore  about  sixty  miles  from 
Jerusalem ;  built  by  Herod  the  Great  in  honor 
of  Augustus  Caesar,  twenty-two  years  before 
the  birth  of  Christ.  It  was  a  city  of  great 
beauty  and  wealth,  and  at  this  time  the  seat  of 
the  civil  government  of  Judea,  as  Jerusalem 
was  of  the  ecclesiastical.  It  was  distins^uished 
for  its  semi-circular  mole,  which  was  one  of  the 
most  stupendous' works  of  antiquity.  Within 
its  inclosure  a  large  fleet  could  ride  in  perfect 
security  in  all  weathers.  The  stones  of  this 
mole  were  immense  blocks  and  l)rought  from  a 
great  distance,  and  sunk  twenty  fathoms  in  the 
sea.  It  was  chiefly  inhabited  by  Gentiles, 
thoucrh  some  thousands  of  Jews  lived  there. 
Vespasian  made  it  a  Eoman  colony,  exempticg 


THE  CENTUEION  OF  CESAKEA.      127 

it  from  capitation  and  ground  taxes.  In  tlie 
New  Testament  it  is  several  times  referred  to 
besides  in  tlie  case  before  lis.  Here  Pliilip  tlie 
evangelist  resided  for  some  time,  and  Paul  spent 
the  space  of  perhaps  two  years  here,  on  his  way 
to  Rome,  and  from  this  city  he  sailed  when  he 
commenced  his  voyage  to  Italy,  during  which 
he  was  wrecked  at  Malta.  Here  he  made  his 
speech  before  Festus  and  AgripjDa,  and  here,  in 
the  amphitheatre,  Herod  Agrij)pa  was  smitten 
to  death  for  not  giving  God  the  glory.  It  was 
a  renowned  city,  and  the  seat  of  the  Roman 
Court  until  Judea  ceased  to  be  a  Roman  pro- 
vince. In  the  commencement  of  the  wars  with 
the  Jews,  twenty  thousand  Jews  of  Cesarea 
were  massacred  by  the  Gentiles.  A  most 
graphic  and  thrilling  account  of  this  massacre 
is  given  in  one  of  the  works  of  the  late  Dr. 
Ware,  of  Boston.  This  city  is  noted  in  later 
times  as  the  birth-place  and  ej)iscopate  of  the 
great  Church  historian  of  the  fourth  century, 
Eusebius.  A  pile  of  ruin,  now  called  Kaiserah, 
marks  the  site  of  this  once  courtly  city.  It  is 
seldom  visited.     The  present  inhabitants  of  the 


128  THE   CENTUEIOIT    OF    CESAREA. 

old  castle  and  surrounding  ruins,  wliicli  cover 
a  great  space,  are  jackals,  wild  boars,  snakes, 
lizards  and  scorj^ions. 

A  centurion  of  the  hand  called  the  Italian 
haml.  Band  means  cohort  or  division  of  the 
Roman  army,  consisting  sometimes  of  four  or 
six  hundred,  or  of  a  thousand  footmen,  of 
whom  the  chief  was  called  a  tribune  or  mar- 
shal, corresponding  to  our  colonel  of  a  regiment. 
These  cohorts  were  subdivided  into  companies 
of  a  hundred  each,  the  captain  of  which  was 
called  the  centurion.  Usually  a  legion  was 
composed  of  five  bands,  that  is,  of  about  five 
thousand  infantry.  Italian  hand  means  that 
they  were  soldiers  from  Italy,  as  we  say,  "  the 
New  York  re^riiuent,"  or  "  the  Louisiana  le- 
gion,"  or  as  English  ofiicers  in  India  are  distin- 
guished from  the  Sepoys.  An  old  inscription 
mentions  "the  cohort  of  Italian  volunteers 
which  is  in  Syi^ia."  Arrian  also  speaks  of  the 
foot  soldiers  df  the  Italian  band.  Though  the 
Roman  armies  were  increased  by  levies  from 
the  conquered  provinces,  their  chief  strengh 
^vas  drawn  from  the  mother  country.     Soldiers 


THE    CENTUEIOK"    OF    CESAEEA.  129 

from  Italy  no  doubt  claimed  a  preeminence 
over  those  enlisted  from  other  places.  Josephus 
speaks  of  Cesarian  cohorts  as  distinguished 
from  the  Italkui  legion.  And  even  if,  as  some 
think,  the  Italian  legion  of  Tacitus  and  Jose- 
phus was  not  formed  at  this  time,  all  admit 
that  there  was  an  Italian  colwrt^  which  answers 
quite  as  well  as  the  original.  It  was  probably 
the  life-guard  of  the  Roman  governor  or  pro- 
consul who  resided  there,  and  called  the  Italian 
col  tort  by  way  of  distinction  from  the  others, 
who  were  raised  from  the  provinces.  For  it 
w^as  the  custom  of  the  emperors  to  distribute 
their  forces  so  as  to  occupy  the  chief  cities  of 
the  empire  by  garrisons,  in  oi'der  that  sudden 
uj)roars,  insurrections  or  invasions  might  be 
metvand  at  once  put  down. 

The  second  verse  is  an  am2:)liiication  of  the 
completeness  of  the  centurion's  character.  He 
was  a  perfect  gentleman.  He  feared  God,  re- 
garded man,  and  took  the  proper  care  of  his 
household.  He  kept  both  tables  of  the  divine 
law.  His  faith  Avas  orthodox,  and  his  life 
proved  it  to  be  fruitful.     He  had  a  church  in 

6* 


130      THE  CENTURION  OF  CESAREA. 

Ms  lioiise.  Its  members  were  obedient  unto 
Lim  in  godliness. 

A.  devout  tnan — according  to  some,  means 
tliat  lie  was  a  religious  heathen.  Others,  and 
this  is  perhaps  the  general  opinion,  say  that  he 
was  a  "proselyte  of  the  gate,"  that  is,  had  re- 
nounced idolatry,  and  had  so  far  embraced  the 
Jewish  religion,  that  he  kept  the  seven  precepts 
of  Noah,  and  was  kindly  disposed  to  the  Jews, 
but  had  not  yet  been  circumcised.  The  argu- 
ments in  favor  of  tliis  last  opinion  are : 

First.  It  is  said  \^  feared  God,  whereas  if  he 
had  become  a  full  proselyte,  he  would  have 
been  numbered  with  the  Hebrews  and  have 
been  spoken  of  as  a  Jew.  Second.  His  hours 
of  j)rayer  were  according  to  Hebrew  custom. 
And  it  is  clear  also  that  he  was  acquainted  with 
the  Old  Testament,  for  when  Peter  preaches  to 
him,  we  find  him  ap2:)ealing  to  Hebrew  Scrip- 
tures for  proofs  that  Jesus  is  the  Messiah. 
This  implies  his  acquaintance  with  them  and 
belief  in  them,  at  least  so  far  as  to  receive  them 
as  true  historical  records.  And  then,  ililrd,  he 
was  kindly  disposed  to  tlie  Jews.     It  is  not 


THE    CENTUEIO]^    OF    CESAPJEA.  131 

absolutely  certain,  liowever,  that  lie  was  "  a 
proselyte  of  tlie  gate."  Wetsteiu  says  \iq  feared 
God  and  icorslii])ped  Him  as  the  true  God,  dis- 
tinguisliing  correctly  between  the  original  terms 
iov  fear  and  worsliip^  wliicli  are  not  tlie  same, 
and  concludes  tliat  tlie  meaning  is,  lie  feared 
and  acknowledged  God  as  tlie  one  only  living 
and  true  God,  and  tliat  lie  regulated  liis  life  by 
tLe  rule  of  nature,  and  not  by  Mosaic  precepts, 
and  tliat,  consequently,  we  are  not  to  lookuj)on 
liim  as  a  Jewish  proselyte,  but  as  a  pious  Gen- 
tile. This  seems  to  us  the  correct  opinion.  He 
w^as  at  least  a  Gentile  by  birth,  name  and  pro- 
fession, and  he  was  a  devout  man^  whether 
he  had  ever  been  recognized  as  a  convert  to 
the  Hebrew  religion  or  not.  Another  (^fourtli) 
reason,  however,  which  we  think  conclusive 
that  he  had  not  professed  himself  a  convert  to 
Judaism,  is,  that  as  a  Roman  tlie  laws  prohi- 
bited him  from  receiving  any  new  or  strange 
religion ;  and  certainly  he  was  as  yet  a  Koiiian 
of&cer,  and  holding  an  honored  j^osition  in  the 
government.  The  whole  force  of  the  narrative 
seems  to  us  lost,  if  he  were  a  Jewish  convert. 


132  .    THE  CEXTURION"  OF  CESAEEA. 

The  intent  of  tlie  liistoiy  is  to  sliow  liow  the 
Gospel  Church  was  opened  to  Gentiles  without 
the  intervention  of  Judaism. 

The  character  of  this  man  is  more  exalted, 
if,  as  we  look  at  his  uprightness,  courtesy  to- 
ward men  and  devotion  to  God,  we  remember 
who  he  was,  whence  he  was,  and  his  peculiar 
temptations.  Brought  up  in  heathen  supersti- 
tion, he  has  already  been  converted  to  the  wor- 
ship of  the  true  God ;  to  the  worship)  of  Jelio- 
vah,  the  God  of  the  Jews,  who  were  a  despised 
and  conquered  people.  The  Hebrev»^s  were  at 
this  time  held  in  peculiar  contempt,  and  it 
shows  the  strength  of  this  man's  character,  that 
he  could  rise  superior  to  prejudice,  and  appre- 
ciate the  excellence  of  a  religion  that  was  held 
by  a  people  that  his  country  esteemed  so  exe- 
crable. And  then  again,  he  was  not  only  a  sol- 
dier, but  an  Italian  officer  in  a  conquered  coun- 
try, and  under  such  circumstances,  the  Roman 
cohorts  often  ran  over  the  j)rovinces  like  hun- 
gry wolves,  making  a  prey  of  all*  they  could 
get.  "  They  had,"  says  Calvin,  "  for  tlie  most 
i:>art  no  more  religion  than  beasts  ;  they  had  as 


THE    CEXTUPvIOjS^    OF    CESAREA.  133 

great  care  of  innoceiicy  as  ciit-tliroats,  for  wliicli 
cause  tlie  virtues  of  Cornelius  deserve  tlie 
greater  commendation,  in  tliat  leading  a  sol- 
dier's life,  whicli  was  at  tliat  time  most  corrupt, 
lie  served  God  liolily,  and  lived  amongst  men 
witliout  doing  any  hurt  or  injury."  His  piety 
is,  moreover,  tlie  more  remarkable  because  tlie 
lives  of  tlie  leading  professors  of  tlie  Hebrew 
religion  at  that  time  were  anything  else  than 
commendable.  Instead  of  alluring  the  heathen 
among  them  to  the  worship  of  the  true  God  by 
their  sincerity,  humility  and  charity,  the  Scribes 
and  Pharisees  were  censorious,  proud,  cold,  for- 
mal and  hypocritical.  But  he  feared  Godivith 
all  Ids  liouse^  that  is,  family.  This  means  that 
he  governed  and  instructed  them.  True  piety 
is  always  accompanied  by  a  sincere  desire  for 
the  salvation  of  others,  especially  of  those  with 
whom  Ave  are  closely  connected,  or  for  whose 
Avelfare  we  feel  especially  responsible.  How- 
ever it  may  have  been  with  other  Koman  oiS- 
cers,  this  one,  in  fearing  God  himself,  was  suc- 
cessful in  malvino:  his  sentiments  and  conduct 
prevail  over  his  household.     Nor  was  his  influ- 


134  THE   CENTUEIOJS^    OF   CESAEEA. 

eiice  confined  to  Lis  own  house — for  lie  gave 
niucJi  alms  to  tlie ])eople.  Alms  liere  are  used  by 
a  figure  of  speech  for  all  that  a  charitable  and 
bountiful  man,  with  the  love  of  God  in  his 
heart,  would  do  for  his  fellow-men.  "  Blessed 
is  he  that  considereth  the  poor  :  the  Lord  will 
deliver  him  in  the  time  of  trouble." — Psalm 
xli.  1. 

And  grayed  to  God  always — that  is,  con- 
tinually. He  observed  the  regular  seasons  of 
prayer — did  not  neglect  the  morning  and  even- 
ing sacrifices.  "Kejoice,"  says  Paul,  "in  hope; 
patient  in  tribulation;  continuing  instant  in 
prayer."  And  our  Lord  has  taught  us  that 
men  ought  always  to  pray  and  not  to  faint. 
Luke  xviii.,  and  also  1  Tliess.  vi.  Daniel 
j)rayed  three  times  every  day.  The  early 
Christians  were  careful  to  pray  at  the  third, 
sixth  and  ninth  hours ;  that  is,  at  nine,  twelve 
and  three.  It  is  also  to  be  remembered  that 
Cornelius,  as  a  soldier  and  an  officer  on  duty, 
had  much  to  do,  and  many  hindrances  to  over- 
come ;  but  while  he  was  faithful,  punctual  and 
prompt  in  tlie  duties  of  his  office,  he  could  also 


THE    CENTURION    OF    CESAEEA.  135 

find  time  for  prayer.  His  heart  was  always  in 
a  praying  mood.  If  we  incline  our  ear  nnto 
wisdom,  and  apply  our  heart  to  understanding ; 
if  we  cry  after  knowledge,  and  lift  up  our  voice 
for  understanding ;  if  we  seek  it  as  silver  and 
searcli  for  wisdom  as  for  liidden  treasures ;  tlien 
we  shall  know  the  peace  of  the  Lord,  and  lind 
the  knowledge  of  God.  Prov.  ii.  2-5.  Blessed 
are  they  that  keep  his  testimonies,  and  that 
seek  him  with  the  whole  heart.  Ps.  cxix.  2. 

It  is  a  happy  remark  of  Clirysostoin^  the 
golden  mouthy  that  the  Ethioj^ian  eunuch,  treas- 
urer of  Queen  Candace,  and  the  Centurion  Cor- 
nelius, are  not  mentioned  because  of  their  offi- 
cial rank  and  station,  but  because  their  official 
duties  and  rank  did  not  hinder  them  from  serv- 
ing God.  If  there  is  not  as  much  j^iety,  there- 
fore, in  the  army  and  navy  as  we  should  expect 
from  the  education,  profession  and  j)osition  of 
the  officers  and  men,  it  is  not  for  the  want  of 
examples  in  both  ancient  and  modern  times. 
It  may  indeed  be  true,  that  the  precariousness 
of  life  amid  the  dangers  of  war,  instead  of 
awakening  the  mind  to  a  proper  preparation 


136  THE    CENTUEIOT^    OF    CESAEEA. 

for  eternity,  is  turned  into  an  argmnent  for  ne- 
glecting religion,  if  not  made  a  plea  for  dissipa- 
tion. It  is  a  well  known  fact  that  in  some  of 
our  cities  nearness  of  tlie  graveyard  raises  a 
suspicion  of  low  morals — tliat  2:>lagues  and  epi- 
demics, instead  of  reforming  a  city,  liave  been 
noted  for  prevailing  violence  and  licentiousness. 
AYe  know  liistorically  tkat  tliis  lias  been  true 
of  Jerusalem,  Bagdad,  Cairo,  London,  and  of 
some  cities  on  our  own  continent.  A  most 
remarkable  instance  of  tliis  is  seen  in  the  his- 
tory of  Florence  in  the  fourteenth  century,  when 
the  plague  almost  de23opulated  the  city  and 
surrounding  country;  and  yet  the  morals  of 
the  survivors  grew  worse  and  worse  as  the 
plague  raged  the  more  and  more  deadly.  The 
tales  of  Boccaccio  illustrate  that  familiarity  with 
sickness  and  death,  exposure  to  shame  and 
peril,  does  not  convert  men.  'Nor  are  the  judg- 
ments of  God  miracles  of  themselves  sufficient 
to  bring  men  to  salvation.  They  always  har- 
den rather  than  soften,  unless  accompanied  by 
the  grace  of  God.  It  is  at  least  painfully  true 
that  the  hazards  of  military  life  do  not  always 


THE    CE^^TUEIO]^    OF    CESAEEA.  137 


make  men  mindful  of  tlieir  duty  to  God.  Still, 
as  a  class,  tliey  are  not  excluded  from  tlie  offer 
of  the  Gospel.  Nor  is  it  right  that  prejudices 
against  any  class  of  men  or  profession  should 
be  a  hindrance  in  their  way  to  salvation.  •  It  is 
certainly  not  an  impossibility  to  belong  to  the 
military  profession  and  at  the  same  time  he 
truly  pious.  It  may  require  much  courage  to 
d\yell  in  camps  and  resist  temptations  to  evil 
doing ;  yet  it  is  hardly  worse  than  to  be  a  law- 
yer or  a  merchant.  Opportunities  for  sinning 
and  temptations  to  A\Tong-doing  are  in  all  occu- 
pations and  in  every  one's  path.  But  a  long 
list  of  military  and  naval  heroes  could  be  given 
who  were  as  remarkable  for  their  piety  as  for 
their  success  in  war.  It  is  never  proper  to 
allow  our  prejudices  to  be  excited  against  men 
as  classes  or  professions  that  are  not  in  them- 
selves sinful. 


VII. 

THE    CEKTUEIO]^    OF    CESAEEA    CONTINUED. 

Having  considered  this  Koman  officer  as  a 
subject  of  divine  grace — liis  antecedents  and 
circumstances,  we  proceed : 

2. — Tlie  Means  or  Agents  em/ployed  to  hring 
about  and  develop  Ms  Conversion  to  Christ- 
ianitij. 

In  liis  case  we  are  not  told  when  lie  was 
"effectually  called,"  or  regenerated;  but  we 
may  see  clearly  tliat  his  regeneration  was  be- 
fore his  conversion.  In  fact,  he  was  pious  be- 
fore he  knew  what  conversion  meant.  He  was 
devout  and  feared  God,  and  gave  alms  and 
prayed  always  and  constrained  his  household 
to  do  likewise,  before  he  knew  anything  of  the 
Gospel  as  a  system  of  divine  grace.  Not,  in- 
deed, l)efore  his  heart  was  under  divine  iniiu- 

138 


THE   CENTURION    OF   CESAEEA.  139 

ence,  but  before  lie  knew  anything  of  tlie  proofs 
that  Jesus  was  the  Messiah,  and  that  salvation 
was  only  through  him.  A  child  eats  bread 
and  is  nourished  by  it  long  before  he  knows 
how  to  analyze  the  bread  and  call  it  by  its 
chemical  names.  And  we  breathe  the  air,  and 
live  upon  it,  and  may  never  be  able  to  describe 
it  philosojDhically.  So  in  Cornelius  we  iind  the 
evidences  of  divine  grace  before  he  has  learned 
how  or  whence  he  received  it.  How  far  God 
sends  his  Holy  Spirit  to  ojDen  the  hearts  of  the 
heathen,  who  are  without  the  Gospel  or  his 
written  Word,  we  cannot  say.  It  is  not  for  us, 
however,  to  limit  the  Holy  One.  And  though 
divine  influence  is  to  be  ex23ected  chiefly  in 
connection  with  the  Word  read  and  preached, 
3^et  the  Holy  Ghost  is  not  dependent  on  the 
Scriptures.  The  holy  Scriptures  have  not 
created  the  Holy  Spirit.  On  the  contrary,  the 
Scriptures  were  written  by  men  moved  thereto 
by  the  Holy  Sj^irit.  AYe  dare  not  afiirm — we 
do  not  believe  that  God  cannot  convert  and 
save  men  without  his  written  Word.  Still,  it 
is  true  that  it   is  chiefly  by  his  Word  read 


140  THE    CEjS^TUEIO]^    OF   CESAEEA. 

and   preaclied    tliat   men    are   converted   and 
saved. 

In  Cornelins,  we  can  see  liow  liis  mind  might 
be  led  tlirougli  tlie  whole  process  of  conviction 
for  sin,  and  to  faith  and  repentance  without  his 
ever  having  learned  to  distinguish  theologically 
between  regeneration  and  conversion — convic- 
tion natural  and  saving,  repentance  legal  and 
repentance  evangelical.  A  man  may  plough  and 
plant  and  reap,  who  knows  nothing  of  the 
scientific  nomenclature  of  as^ricultural  chemist- 
ry.  We  must  not  suppose,  however,  that  Cor- 
nelius was  a  pious  man  at  or  from  his  natural 
birth;  nor  that  he  was  made  pious  by  the 
mere  culture  of  military  discipline.  However 
much  his  education  may  have  done  for  him — 
still  his  military  code  did  not  produce  his  piety. 
The  efficient  cause  of  his  piety  was  supernatu- 
ral before  he  ever  heard  of  Peter  or  the  Holy 
Ghost,  and  it  was  produced  by  means.  And 
in  his  case,  the  means  were  the  light  of  Nature, 
the  teachings  of  conscience  and  of  tradition,  and 
the  direct  influence  of  the  spirit  of  God  by  and 
with  and  through  these  instruments  upon  his 


THE    CEXTUrvIO:S'    OF    CESAEEA.  141 

heart.  We  do  not,  tlierefore,  look  for,  nor  do 
we  iind  in  tlie  wonderful  narrative  before  ns 
any  metaphysical  or  formal  account  of  this 
man's  regeneration.  All  Ave  have  is  a  very 
brief  statement  of  the  effects  of  his  re2:enera- 
tion,  namely, , his  conversion  to  Christ.  That 
is,  of  his  embracing  Christianity  as  preached 
by  the  Apostle.  'Novi,  as  the  power  of  mag- 
netism is  one  thing,  and  the  actual  turning  of 
the  needle  to  the  pole  is  another;  and  as  the 
law,  power,  nature,  or  whatever  it  is  that  is  in 
the  sun-fl-ower  that  causes  its  attraction  toward 
the  sun,  is  quite  a  different  thing  from,  but 
essential  to  the  flower's  turning  its  face  toward 
and  folio  wins;  the  sun :  so  reo-eneration  and 
conversion  are  inseparable,  but  distinct.  Cor- 
nelius was  a  pious  man,  but  not  converted  to 
Christianity  before  he  heard  Peter  preach.  God 
had  touched  his  heart,  and  noAV  the  effect  is 
seen. 

The  :mea]S's  of  his  conveesioist,  then,  were 
extraordinary  and  ordinary — supernatural  and 
common.  Human  and  divine  ao-ency  wrouixht 
effectually  and  in  j)erfect  harmony,  and  without 


142  TIIE   CEIS^TUEIOI^    OF   CESAREA. 

any  violence  to  tlie  freedom  of  tLe  liuman  will. 
And  tlie  agencies  employed  in  tliis  case  were 
precisely  tlie  same  tliat  are  employed  now  in 
every  essential,  tliougli  the  details  and  minor 
agents  are  different. 

He  saw  in  a  vision.  Verse  3.  EicliLorn,  Ro- 
senmuller  and  others  say  in  a  dream.  And 
Heinrich  will  have  it  nothing  hut  a  com- 
mon dream,  which,  however,  Storr  has  a])ly 
refuted.  The  language  does  not  suggest  a 
dream.  It  was  not  the  time  for  sleej)  or  dreams. 
It  was  at  the  hour  of  j)rayer,  the  ninth  hour, 
when  it  was  full  daylight,  that  the  angelic  vis- 
ion appeared.  Cornelius  was  not  only  awake, 
but  engaged  in  the  most  solemn  prayer  of  the 
day. 

Commentators  have  enumerated  seven  ways 
in  which  God  formerly  revealed  himself  to  men, 
namely  :  by  dreams ;  by  apparitions  while  they 
were  awake  ;  by  visions  while  they  slept ;  by  a 
voice  from  heaven ;  by  the  Urim ;  by  inspira- 
tion or  auricular  revelation,  and  by  ecstasy  or 
rapture,  by  which  a  man  was  snatched  up  into 
heaven,  ^vhich  Lightfoot  says  was  "  of  all  other 


THE    CEjN^TURION    OF    CESARExV.  143 

modes  the  most  excellent."  See  Rev,  i.  10  ; 
2  Cor.  xii.  2. 

Evidently — manifestly,  not  dimly  or  doubt- 
fully— lie  was  conscious  of  eveiytliing  and  per- 
fectly sure  of  what  lie  saw.  It  was  not  liliely 
that  a  Roman  officer,  at  such  an  hour,  or  under 
such  circumstances,  could  have  been  d^eceived 
or  imposed  upon. 

An  angel  of  God  from  heaven — one  of  those 
that  attend  around  his  throne  as  his  ministers, 
waiting  to  do  his  will.  The  same  angel,  j)ro- 
bably,  who  appeared  to  Manoah,  Moses,  Daniel, 
and  Zachariah.  This  messenger  from  the  world 
of  superhuman  spirits  appeared  clothed  as  a 
man ;  generally  at  first  mistaken  for  a  man  of 
God,  that  is,  one  of  the  prophets.  So  Manoah 
thought  at  first  the  angel  that  appeared  to  him 
was  a  man  of  God.  The  popular  idea  that  an- 
gels always  appeared  with  wings  is  erroneous. 
The  cherubim  and  seraphim  had  wings,  and  pro- 
bably it  is  from  them  this  idea  that  angelic 
visitors  to  earth  are  always  represented  as  hav- 
iniy  wino-s  has  obtained.  But  the  an^^els  thafc 
appeared  to  Abraham  to  tell  him  a])out  Sodom 


144  THE    CENTUEION    OF   CESAKEA. 

and  Goniorrali  had  no  winsrs.  Tliere  is  some- 
tiling  unartistic  and  absurd  in  tlie  pictures  of 
Old  Testament  ans^els  that  we  sometimes  see — • 
walkinir  on  the  earth  and  with  men  and  like 
men,  except  that  their  wings  are  son^ehow 
folded  up  on  their  backs  or  over  their  shoulders. 
The  true  representation  of  angelic  visitors  to 
man  is  to  clothe  theni  in  the  ordinary  dress  of 
the  religious  teachers  of  the  people  to  whom 
they  were  sent. 

The  vision  was  to  him  as  an  oracle  from  God 
— not  in  the  night  season,  but  in  open  day- 
light— and  accompanied  with  such  seals  or 
assurances,  or  marks  of  certainty  imprinted 
upon  his  mind,  as  left  him  in  no  doubt  of  its 
truthfulness.  It  was  not  an  illusion,  but  a 
reality.  It  was  a  vision  from  God.  The  fear 
that  seized  him  when  the  vision  appeared,  was 
that  of  a  brave  and  sensible  man.  Perceivins: 
that  it  Avas  God  that  had  sent  the  vision,  and 
that  he  had  now  to  deal  with  Him,  he  very 
properly  asked:  What  is  if,  Lord?  Lord 
here  is  no  more  than  our  Sir.  And  the  an- 
gel answered:  "Thy  prayers   and  thine  alms 


THE    CENTUKION    OF    CESAKEA.  145 

liave   corae   up   for  a  memorial  before  God." 
Verse  4. 

Co7ne  U2?  is  an  allusion  to  tlie  offering  up  of 
incense,  whose  fragrance  and  smoke  ascended 
toward  lieaven,  and  were  then  considered  as 
acceptable  to  God. 

If'or  a  memorial— that  is,  are  remembered 
before  God.  The  force  of  this  assurance  lies  in 
the  fact,  that  as  he  was  a  Gentile,  had  not  been 
circumcised,  and  did  not  conform  to  the  rites 
of  the  Mosaic  law,  he  was  still  in  doubts  whether 
his  prayers  were*  heard,  or  his  alms  accepted  as 
evidences  of  his  faith  and  piety.  The  angel's 
words  were,  therefore,  peculiarly  fit  words  for 
Cornelius.  And  they,  moreover,  contain  a  great 
truth  as  to  the  divine  method  of  dealing  with 
mankind:  that  God  prefers  the  offering  of  the 
heart  to  external  forms,  however  imposing  or 
ceremonious,  however  pompous  and  costly. 
God  requireth  not  so  much  sacrifice,  nor  whole 
burnt  offerings,  but  obedience. 

jLnd  now  send  men  to  Joppa — a  seaport  to^vn 
distant  about  thirty-five  miles,  the  nearest  port 
to  Jerusalem  on  the  Mediterranean.     This  is 
7 


146  THE   CENTUEION    OF    CESAEEA. 

doubtless  one  of  tlie  oldest  towns  in  tlie  world. 
Its  origin  is  lost  in  the  twilig^lit  of  time.     Its 
antiquity  is  lost  in  a  mass   of  classic  fahles. 
Pliny  asserts  tliat  it  existed  before  tlie  Deluge. 
Many  Greek   and   Jewish   traditions   may  be 
found  tliat  ascribe  its  foundation  to  Noah,  and 
say  that  he  built  the  ark  here.     We  know  at 
least   that   it  was   a   city  at  the  conquest   of 
Joshua.     To  this  port  Hiram,  King  of  Tyre, 
sent  the  lumber  from  the  mountains  of  Leba- 
non for  the  building  of  Solomon's  temple,  and 
from  hence  it  was  caiTied  up  by  animals  to  the 
holy  city.     This  city  is  mentioned  in  the  his- 
tory of  the  Asmonean  princes ;    but  is  referred 
to  in  the  ISTew  Testament  only  in  connection 
with   Peter's   visit.     Here   he   raised  Tabitha 
from  the  dead,  and  was  lodging  when  the  cen- 
turion sent  for  him.     We  have  found  Jonah, 
the  old  Hebrew  missionary  to  Nineveh,  taking 
ship  at  this  port  to  flee  from  the  Lord.     In  the 
Crusades,  and  in  Napoleon's  Syrian  wars,  Joppa 
was  a  place  of  importance.     It  is  still  a  town 
of  about  5,000  inhabitants,  one-fourth  of  whom 
are  reckoned  to  be  Christians. 


THE   CEiSTTURIOX   OF   CESAKEA.  147 

And  call  'for  one  Simon,  ivliose  surname  is 
Peter:  lie  lodgetli  loitli  one  Simon,  a  tanner. 
Our  word  tanner  comes  from  tayvit,  cognate 
with  Frencli  teindre,  to  stain.  Tlie  Greek  word 
used  liere  is  hurseus,  wliicli  means  a  sMniier 
— tliat  is,  of  animals ;  and  liere  used  in  the 
sense  of  a  skin-softener,  a  leather-maker,  a  tan- 
ner. This  occupation  was  not  highly  esteemed 
by  the  ancients.  Simon  was  probably  one  of 
the  early  converts  to  Christianity.  In  ancient 
times  tanners  used  have  their  houses  and  work- 
shops, as  is  common  with  us,  out  of  the  city,  or 
apart  from  the  main  crowded  thoroughfares,  on 
account  of  the  fetid  odor  arising;  from  the  dead 
animals  and  raw  hides,  and  near  rivers  for  the 
convenience  of  water.  At  Joppa  may  mean 
no  more  than  that  he  was  near  to  it,'  or  in 
the  suburbs.  The  Hebrew  Mislina  required 
all  such  emplo}anents  to  be  carried  on  at  some 
distance  from  the  towns. 

In  Europe  and  the  East  it  is  common  to 
give  a  specific  address  to  every  letter,  and  to 
describe  in  all  legal  documents  a  man's  rank, 
occupation  or  profession.      A.  B.  is  a  gentle- 


148  THE    CENTURIOISr    OF    CESAEEA. 

man.  C.  D.  is  a  barrister  at  law.  E.  F.  is  a 
medical  man.  G.  H.  is  a  weaver,  a  farmer, 
a  machinist,  or  a  currier  or  tanner.  And  so 
in  passports  from  one  government  to  another. 
Simon  a  tanner  is  designated.  He  resides  there 
and  is  known.  Peter  was  only  there  on  a 
visit,  and  his  profession  was  not  known,  at 
least  not  among  the  people.  If  Cornelius  had 
sent  for  Peter  tlie  Foj^e^  he  would  not  have 
found  him  even  to  this  day,  or  even  for  Peter 
tlie  Apostle^  he  would  not  have  found  him.  His 
messengers,  however,  did  find  Simon  a  tanner, 
and  Simon  Peter  upon  his  housetop  engaged  in 
prayer.  Observe  all  these  characters  are  re- 
markable for  j)rayer  and  for  visions.  Cornelius 
prays,  and  has  a  vision  to  send  for  Peter.  Pe- 
ter is  praying  when  the  messengers  arrive,  and 
falling  into  a  trance,  has  a  vision  by  which  he 
is  convinced  that  he  ou2:ht  to  c^o  with  them. 
Peter's  host  was  a  poor  man  ;  he  probably  had 
no  prophet's  chamber ;  no  upper  room  for  his 
accommodation.  It  was  common,  however,  in 
that  country,  for  the  people  to  retire  to  their 
housetops  for  meditation,  rest  or  prayer.     This 


THE  CENTUEION  OF  CESAEEA.      149 


»• 


custom  is  often  alluded  to  in  tlie  Bible.  Tlie 
tops  of  the  houses  in  the  East  are  flat.  A  tra- 
velle]'  may  now  go  almost  all  over  the  city  of 
Cairo,  Damascus,  or  Jerusalem,  on  the  roofs  of 
houses,  without  ever  descending  to  the  streets. 
He  fell  into  a  trance.  Verse  10.  Greek  is, 
there  fell  on  him  an  ecstasy,  which  seems  to 
mean  a  preternatural  state  of  mind,  which  was 
intended  to  prej^are  him  for  the  vision.  In  this 
kind  of  a  trance  the  mind  seems  to  retire  from 
the  body,  and  to  be  wholly  absorbed  with^  spi- 
ritual or  internal  objects ;  a  rapture  of  soul  giv- 
inof  the  face  a  look  of  astonishment,  and  render- 
ing  the  subject  for  the  time  insensible  to  exter- 
nal objects,  or  to  anything  else  than  the  subject 
then  occuj)ying  the  soul.  The  books  mention 
many  extraordinary  cases,  which  it  is  impossi- 
ble fully  to  understand  or  explain  with  our 
present  knowledge  of  the  connection  that  sub- 
sists between  the  mind  and  the  external  world, 
the  soul  and  the  body.  The  whole  subject  of  the 
connection  of  the  mind  and  the  body  is  yet  to  be 
studied.  I  should  not  wonder  if  we  are  on  the 
eve  of  great  discoveries  in  religious  psychology. 


150      THE  CENTURIOI^  OF  CESAEEA. 

Please  read  liere  verses  9  2?o  33,  inclusive. 
Observe  tlieir  address  and  skill  in  oj^ening  tlieir 
errand  to  Peter.  And  tlieij  said^  Cornelius  tlie 
centurion^  a  just  man^and  one  that  fear  etli  God^ 
and  of  good  report  among  all  tlie  nations  of  the 
Jews^  was  loarned  from  God  hy  an  holy  angel 
to  semi  for  thee  into  his  hoiise^  and  to  hear  words 
of  tliee.  Tliis  is  one  of  tlie  most  liappily  con- 
ceived and  snccessfully  applied  addresses  in 
tlie  world.  They  admit  at  once  that  their  mas- 
ter is  a  Eoman  officer,  but  to  remove  the  preju- 
dices Avhich  might  be  in  Peter's  mind  as  a  Jew 
against  him,  they  sa}^,  although  lie  is  a  centu- 
rion, he  is  a  just  man — though  an  officer  in  the 
Eonian  army  that  lias  conquered  and  still  holds 
your  country  in  subjection,  he  is  a  man  of  inte- 
grity and  courtesy,  and  he  fears  God  and  wor- 
ships the  one  living  and  true  God  of  the  Jews  ; 
lie  is  not  a  cruel,  savage  idolater ;  and  Le  has 
an  excellent  reputation  among  your  own  coun- 
tiymen ;  and  God  has  sent  liis  holy  angel  to 
tell  him  to  send  for  thee ;  and  to  send  for  thee 
to  come  into  liis  house,  to  hear  words  of  thee. 
The  point  made  was  very  strong.     God  had 


THE    CENTUEIO]^    OF   CESAEEA.  151 

shown  so  much  resrard  for  Cornelius  as  to  send 
an  holy  angel  from  heaven  to  tell  him  to  send 
for  Peter,  and  to  tell  Peter  that  he  must  go  to 
the  Roman  officer's,  quarters,  and  there  preach 
to  him  al>out  Jesus.  The  message  was  from 
heaven.  Peter  was  cei-tainly  called  of  God  to 
go  to  Cesarea^  And  remembering  Peter's  vision 
on  the  housetop,  we  are  not  surprised  'that  in 
spite  of  his  prejudices,  he  was  convinced  and 
went. 

Tlien  called  lie  tliem  in,,  and  lodged  them. 
And  on  tlte  morrow  Peter  went  away  with 
ilicm^  and  certain  hrethren  from  Jopjya  acconh 
panied  them. 

As  a  matter  of  respect  to  Peter,  Cornelius 
had  sent  two  of  his  household,  and  a  devout 
soldier  as  a  guard.  The  roads  were  not  free 
from  robbers.  In  the  East  a  person  seldom 
travels  alone.  They  are  from  habit,  if  not  from 
necessity,  a  gregarious  people.  They  live  in  vil- 
lages. Their  transactions  and  journeys  are 
always  made  in  companies.  It  will  frequently 
happen,  if  you  ask  a  man  why  he  came  to  the 
place  where  you  find  him,  he  will  point  to  an 


152  THE   CENTUEIO:sr    OF   CESAPwEA. 

otlier  man  who  seems  to  be  tlie  greater  busi- 
ness man,  and  say,  I  came  because  lie  did.  In 
tlie  East,  if  a  man  go  to  a  court  of  justice,  lie  is 
followed  by  as  many  of  his  acquaintances  as 
possible,  who  canvass  all  the  i3robabilities  of 
his  case,  and  have  a  salvo  for  every  exigency, 
and  a  salaxtm  for  every  one  they  dare  to  hope 
they  can  influence  in  his  behalf.  They  are 
warm-tempered  and  social  in  their  habits,  and 
then  it  is  always  necessary  to  have  witnesses  to 
all  and  everything  that  is  said  and  done.  This 
custom  explains  the  importance  attached  in  the 
Bible  to  the  company  a  man  keeps,  and  the 
solemn  warnings  given  against  evil  companions. 
Nor  are  these  Avarnings  any  the  less  importarit 
now  and  among  us.  One  sinner  destroy eth 
nmch  good.  The  companion  of  fools  shall  be 
destroyed. 

Certain  hretliTen  went  with  Peter.  How 
many  we  do  not  know.  Perhaps  six.  It  was 
respectful  to  Cornelius  for  Peter  to  have  some 
friends  with  him.  His  companions  were  no 
doubt  also,  at  least  in  part,  acquainted  with 
his  trance  and  vision.     And  as  l^e  was  ejoing 


THE    CENTURIOIS^    OF    CESAEEA.  153 

on  a  new  and  difficult  mission,  they  went  witli 
him  to  comfort  liim,  and  be  witnesses  of  wliat 
sliould  befall  liim,  or  of  what  lie  should  do. 
And  surely  it  was  a  gracious  Providence  that 
moved  tliem  to  go  with  him.  It  was  desirablo 
they  should  be  witnesses  of  his  reception  by 
Cornelius,  and  of  his  preaching,  and  of  the 
grace  of  God  shown  to  the  centurion ;  and  be 
able  to  testify  of  these  things  when  Peter 
should  be  called  to  an  account  by  his  country- 
men for  having  gone  among  the  Gentiles.  And 
now,  before  we  enter  upon  the  consideration  of 
Peter's  sermon,  let  us  gather  up  some  reflections 
from  the  history.     And 

First.  As  Peter  stands  before  us,  we  have  an 
admirable  example  of  piety,  zeal  and  faitliful- 
ness.  He  is  engaged  in  his  proper  mission  at 
Joppa — earnestly  praying  when  he  fixlls  into  a 
trance,  receives  a  vision  from  heaven,  and  is 
prepared  to  understand  the  messengers  of  Cor- 
nelius, who  were  then  just  arrived  in  Jopj)a. 
And  when  he  readied  Cesarea,  and  Cornelius 
tells  him  all  that  he  had  done,  and  all  that  had 
been  told  to  him,  and  says  to  him :  "  And  thou 


154  THE  cekturio:n^  of  cesaeea. 

hast  well  done  that  thou  art  come.  Now,  there- 
fore, are  we  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  •  of  God ; 
then  Peter  oj)ened  his  mouth  and  said — preach- 
ing peace  by  Jesus  Christ,"  etc.  Peter  was  far 
from  being  sinless,  but  he  was  a  man  of  prayer 
and  of  earnest  simplicity.  Like  David,  he 
j)rayed  and  called  uj)on  God  evening  and  morn- 
ing ;  and  as  more  is  given  to  him  that  hath, 
that  is,  to  him  that  uses  aright  what  he  has,  so 
we  find  the  enlightening,  converting  process 
carried  on  in  Peter's  mind  imtil  he  has  over- 
come his  narrow  prejudices  against  the  Gen- 
tiles, and  with  a  clear  conscience  opens  to  them 
the  kingdom  of  Christ.  That  which  at  first  he 
could  not  at  all  a2:)prehend — ^^vliich  was  dark 
and  unaccountable — is  made  plain.  And  just 
so  it  was  with  the  Roman  officer.  He  is  dili- 
gent in  the  use  of  the  best  means  and  of  all  the 
light  he  ]]as,  and  then  more  is  given  to  liim. 
In  j)roportion  as  vre  are  willing  to  know  tlie 
truth,  and  seek  for  it  witli  an  honest  heart  as 
for  liidden  treasure,  in  the  same  proportion  we 
shall  find  it  and  be  sanctified  hy  it.     It  is  l)y 


THE    CENTURION    OF   CESAEEi^.  155 

the  trutli  we  are  to  be  made  free  from  the 
bondage  of  error  and  the  tyranny  of  Satan.  If 
any  man,  says  our  Lord,  will  do  the  will  ol 
God  he  shall  know  of  the  doctrine,  whether  it 
be  of  God  or  not.. 

Second.  We  have  here  a  beautiful  union  of 
personal  and  relative  duties.  This  Roman  offi- 
cer "  feared  God  with  all  his  house."  So  did 
Abraham,  and  for  it  he  received  special  divine 
commendation,  and  so  did  Joshua  and  Lydia. 
There  is  nothing  more  imj)ortant  to  the  well- 
being  of  cities  and  states  than  family  religion. 
The  purity  and  intelligence  of  our  families  lie 
at  the  very  foundation  of  our  social  and  civil 
prosjDerity.  The  elements  of  our  strength  are 
in  our  families.  One  of  the  greatest  causes  of 
social  degradation  and  political  insubordination 
is  the  want  of  family  religion  and  instruction. 
Public  schools,  Sunday  schools,  and  the  press 
and  the  pulpit  are  powerless  without  the  co- 
ojDeration  of  parents.  The  fountains  that  flow 
over  tlie  land,  coverim^  it  in  all  its  leno^li  and 
breadth,  rise  in  our  households  and  receive 
their  qualities  of  good  or  evil  chiefly  where 


156  TIEE    CENTUEIOIN"    OF   CESAEEA. 

tliey  first  break  forth.  Parents  are  teacliers  by 
tlieir  example ;  but  tliis  is  not  enougli.  Tliey 
must  do  as  well  as  teacli.  Tliey  must  govern, 
restrain  and  instruct.  Every  parent  is  called 
upon  by  all  tlie  love  lie  Las  £or  liis  cliild  and 
for  bis  country,  and  as  be  values  liis  soul,  to 
say  like  Josbua,  "  as  for  me  and  my  bouse,  we 
will  serre  tlie  Lord." 

"  They  who  rock  the  cradle  rule  the  world." 

Third,  ^\e  have  bere  tbe  union  of  piety 
and  morality.  Cornelius  gave  alms  to  all  tbe 
people,  and  be  prayed  to  God  always.  Piety 
and  morality  are  botb  blessed  realities,  but 
tbey  must  not  be- confounded.  A  pious  man 
must  be  a  moral  man,  but  a  man  may  be  re- 
spectable in  bis  morals  wlio  is  not  pious.  A 
man  may  reform  himself  from  bad  habits  be- 
cause he  finds  they  are  injurious  to  his  reputa- 
tion and  his  health.  And  this  is  Avell,  and  in 
so  far  he  is  to  be  commended ;  but  before  lie 
can  claim  to  be  pious,  he  must  fear  God  and 
pray  to  Ilim,  and  put  his  trust  for  salvation  in 
the  Lord  Jesus  Christ  as  lie  is  offered  in  the 


THE   CENTURIOiSr    OF    CESAEEA.  157 

Gospel.  Piety  is  a  living  reality — a  beauty 
that  is  "  a  joy  forever."  It  is  more  than  the 
forms  of  a  ritual.  It  is  a  dynamic  power  that 
permeates  the  whole  man  from  the  heart  out- 
ward. But  as  fatal  errors  are  common  on  this 
subject,  let  us  look  at  it  for  a  few  moments. 
Some  seem  to  think  they  must  be  Christians, 
and  talk  of  their  communion  with  God,  who 
are  cruel,  hard-hearted,  close-handed  and  unjust. 
But  this  cannot  be  so.  They  are  deceived. 
God  never  joined  such  things  together.  "  Who- 
so," saith  an  apostle,  "  hath  this  world's  goods, 
and  seeth  his  brother  have  need,  and  sluitteth 
up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?"  Others  are 
amiable  and  well  to  do  in  the  world,  and  have 
a  fair  reputation  with  their  fellow-men,  but 
they  live  without  God.  Their  Maker  is  not  in 
all  their  thoughts.  They  have  no  love  for  Je- 
sus Christ.  They  are  dead  in  trespasses  and  in 
8ins.  Indulging  their  sensual  passions,  tliey 
vainly  hope,  by  a  few  gifts  of  charity,  to  cover 
a  multitude  of  sins.  •  But  what  saitli  the  Bible 
on  this  verv  matter  ?     ^'Pare  religion  and   un- 


158      THE  CENTUEIOI^  OF  CESAEEA. 

defiled  before  God  and  the  Fatlier  is  fhis,  to 
visit  tlie  fatherless  and  widows  in  their  afflic- 
tion, and  to  keep  themselves  nnspotted  from 
the  world."  James. 

Fourth.  Here  also  we  have  a  union  of  reality 
with  eminence  in  the  true  religion.  "  He  gave 
much  alms  to  the  peoj)le,  and  prayed  to  God 
always.''''  IS'ow,  there  cannot  l)e  eminence  in 
grace  without  reality;  but  there  may  be  a 
reality  where  there  is  not  eminence.  But  as 
Christians,  it  is  our  duty  to  grow  in  grace  and 
in  the  knowledge  of  our  Lord  Jesus  Christ, 
addino:  the  excellences  of  relio'ion  to  its  essen- 
tials.  We  should  have  life,  and  have  it  more 
abundantly.  Our  hearts  should  be  enlarged. 
We  should  seek  to  be  filled  Avith  all  the  full- 
ness of  God. 

It  were,  however,  wholly  to  misconstrue  this 
portion  of  the  Word  of  God,  and  to  contradict 
the  teaching  of  all  tlie  apostles,  if  we  were  to 
conclude  that  Cornelius  was  accepted  of  God 
on  account  of  his  morality  and  alms.  We  can 
be  justified  only  by  faith---not  1)y  works.  We 
are  saved  by  grace — not  l)y  our  own  merits. 


THE    CEIS^TUEION   OF    CESAREA.  159 

It  is,  therefore,  a  j)alpal)le  abuse  of  tliis  liis- 
tory  to  make  it  a  plea  for  trusting  in  our  own 
righteousness — for  trusting  in  our  own  morality 
and  culture — as  if  tlie  liavinsc  of  sucli  thino-s 
justified  a  man  for  rejecting  Christ.  This  did 
not  the  centurion.  He  feared  Grod,  worshipped 
him,  prayed  to  God  always,  and  gave  alms  to 
the  people;  and  just  as  soon  as  he  heard  of 
Jesus  Christ,  he  believed  in  him  and  was  baj)- 
tized,  professing  his  full  conversion  to  him.  He 
was  ready  to  receive  salvation  by  the  Gospel, 
notwithstanding  his  good  works.  He  was  an 
honest,  earnest  man — humble  and  teachable  as 
a  child.  And  in  all  these  particulars  he  differs 
widely  from  the  self-righteous  of  our  day. 
They  are  full  of  cavils  and  technicalities — self 
confident  and  wiser  than  their  teachers.  They 
boast  of  their  decency  and  refinement,  their 
love  of  the  fine  arts  and  of  j^oetry,  and  are 
good  enough  to  be  saved  without  Christ.  Now 
tlie  Eoman  centurion  was  as  good  a  man  l)y 
nature,  and  by  practice,  and  by  self  culture,  to 
say  the  least,  as  any  of  these  self-righteous 
Pharisees,  and  probably  much  better,  and  yet 


IGO  THE   CENTUEIOIT    OF   CESAEEA. 

lie  did  not  think  it  enougli  to  be  moral  and 
respectable.  He  did  not  rest  satisfied  with 
such  things.  He  continues  to  pray  to  God  for 
more  light  and  grace,  and  God  hears  him,  and 
as  soon  as  he  is  told  what  to  do,  he  obeys.  He 
sends  to  Joppa,  and  when  Peter  arrives,  says, 
how  we  are  all  here  before  God  to  hear  v/ords 
from  thee  as  to  what  we  must  do  to  be  saved — 
all  things  that  God  shall  command  thee  to  say 
unto  us.  And  when  Peter  explains  to  him 
who  Jesus  is,  and  that  it  is  the  Divine  method 
of  salvation  that  all  men,  Jew  and  Gentile, 
must  believe  in  the  Son  of  God  and  confess 
him  with  the  mouth  unto  salvation,  then  Cor- 
nelius and  his  household  were  obedient — be- 
lieved and  were  baptized.  The  moral  and 
decent  and  res23ectable  men,  therefore,  instead 
of  being  justified  by  the  centurion's  case  for 
not  believing  in  Christ  and  professing  faith  in 
him  is  condemned — most  strongly  condemned 
by  him. 

N'or  is  there  ever  any  controversy  between 
good  morals  and  the  Gospel.  The  alms  and 
prayers  of  the  centurion  ^vere  a  memorial  in 


THE    CEXTUEIOjST    OF    CESAEEA.  161 

Ills  behalf  before  God.  And  it  is  true  tliat  all 
due  houor  is  given  to  him  for  liis  piety  and 
good  works,  heathen  though  he  was  or  had 
been — for  he  was  not  yet  circumcised,  nor  up 
to  tliis  time  does  he  seem  to  have  known  any- 
thing about  believing  in  Jesus  as  the  Messiah. 
But  surely  God  is  not  straitened  for  means 
by  which  to  reach  the  human  heart.  He  called 
Abram  out  of  Ur  of  the  Chaldees.  And  Job 
in  the  land  of  Uz  was  a  pious  man.  Melchize- 
dek  was  a  pious  king  amid  heathen  neighbors. 
And  here  vre  find  Cornelius,  a  Koman  officer — 
a  devout  man  and  one  tliat  feared  God.  And 
so  in  all  lands  and  cities  some  are  prepared  to 
receive  the  Gospel  as  soon  as  it  is  preached. 

But  it  is  not  said  that  Cornelius  was  ac- 
cepted of  God  for  his  mere  morality,  ^or  does 
it  appear  that  he  himself  ever  thought  of  de- 
pending upon  it.  From  the  history  the  very 
reverse  would  appear  as  true.  His  heai't  was 
evidently  touched.  He  did  not  trust  to  his 
alms,  nor  to  his  forms  of  prayer ;  but  was  de- 
vout— sincere  and  fervent  in  his  worship  of 
God  according  to  the  best  light  he  had.     Is  it 


162  THE    CENTUEION    OF    CESAEEA. 

not  an  abuse,  tlien,  for  any  man  to  argue  that 
as  Cornelius  was  a  good  man  before  be  heard 
of  the  Gospel,  that  he  may  be  a  good  man  who 
hears  it  and  rejects  it  ?  This  Cornelius  did  not 
do.  He  was  a  devout  man  according  to  all 
that  he  knew,  and  was  ready  to  receive  the 
Gospel  as  soon  as  he  heard  it.  The  case,  then, 
is  a  very  different  one  from  that  of  a  man  who 
depends  upon  his  mere  external  morality  in  a 
Christian  land  as  a  substitute  for  Christianity. 
Cornelius  was  found  in  the  way  of  obedience  to 
all  known  duty.  Not  content  with  his  prayers 
and  alms,  he  is  seeking  to  know  and  to  do 
more,  and  as  soon  and  as  far  as  he  is  instructed, 
we  see  him  acting  promptly.  But  where  is  the 
man  among  us  who  boasts  of  his  fashionable 
morality  that  does  this?  Cornelius  is  diligent 
in  all  the  forms  of  religion  that  he  knew  how 
to  use,  and  maintains  them  successfully  in  his 
family,  and  then  gladly  embraces  Jesus  Christ 
as  his  Saviour  as  soon  as  he  is  preached  to  liim. 
This  the  man  among  us,  who  thinks  himself 
£»:ood  enoucrh  to  be  saved  witlioufc  a  Saviour, 
does  not  do.     He  improved  the  light  he  had, 


THE   CENTHRIOJN'    OF    CESAKEA.  1G3 

and  more  was  given  unto  him.  His  good  works 
show  that  he  was  under  divine  influence  even 
when  he  was  ignorant  whence  it  came.  He 
was  a  subject  of  free  and  sovereign  grace,  and 
as  soon  as  Jesus  is  preached  to  him,  he  accepts 
of  Him  as  a  Saviour.  The  man,  therefore, 
among  us  who  attempts  to  justify  his  neglect 
of  the  Gospel  by  the  case  of  Cornelius,  only 
condemns  himself.  And  as  Cornelius  was  not 
a  vain,  self-righteous  man,  so  neither  was  he  an 
antinomian.  He  was  no  fatalist.  His  reliction 
was  a  working:  reliction.  Without  knowins: 
anything  of  Paul,  or  of  his  j^reaching  or  epis- 
tles, he  was  obeying,  with  all  his  might,  the 
injunction  given  to  the  Pliilippians :  Work  out 
your  own  salvation  with  fear  and  trembling, 
for  it  is  God  that  worketh  in  you  both  to  will 
and  to  do  of  his  good  pleasure. 

Finally^  tliis  Idstory  illustrates  the  univer- 
sality of  the  Gospel  dispensation.  We  have 
recently  found  that  a  Hebrew  missionary  (Jo- 
nah) was  sent  from  Joppa,  in  a  way  that  he 
did  not  choose,  to  preach  to  the  Ninevites ;  and 
here  we  fmd  Peter  sent  from  the  same  place  to. 


164  THE    CENTUEION   OF   CESAEEA. 

open  iij)  tlie  Idngdom  of  God  to  tlie  Gentiles. 
By  an  extraordinary  vision  lie  is  convinced  tliat 
tlie  Ligli  wall  between  the  Jews  and  the  Gen- 
tiles was  broken  down. 

The  Jewish  idea  that  a  man  was  to  be  saved 
certainly  and  simply  becanse  he  was  born  a 
Jew  is  no  longer  to  prevail.  It  never  was  cor- 
rect. God  does  not  save  any  man  because  of 
his  birth,  rank,  talents  or  external  privileges. 
l^ov  does  God  exclude  any  man  from  his  favor 
on  account  of  these  things. 

The  New  Testament  shows  most  clearly  that 
in  the  matter  of  salvation,  there  is  no  difference 
])etween  Jew  and  Gentile,  bond  and  free.  God 
is  no  resjiecter  of  persons.  He  will  not  save  a 
man  because  he  is  a  Jew  or  because  he  is  an 
Ano'lo-Saxon.  Nor  will  he  condemn  him  sim- 
ply  because  he  is  a  Chinese  or  a  Walla- Walla 
Diesrer.  The  whole  human  race  lie  before  God 
uj)on  the  same  level — stand  on  the  same  plat- 
form. None  are  to  be  saved  merely  on  account 
of  external  privileges — none  are  to  be  lost 
simply  or  merely  for  the  want  of  them.  All 
are  guilty.     All  have  come  short  of  the  glory 


THE    CEXTUEIOX    OF    CESAEEA.  165 

of  God.  If  any  are  saved,  ifc  must  be  owing  to 
God's  sovereign  mercy.  And  now  it  liatli 
pleased  liim  tliat  all  men  everywhere  should 
believe  the  Gospel,  repent  and  be  saved.  "  But 
in  every  nation,  he  that  feareth  him  and  Vv'ork- 
eth  righteousness,  is  accepted  with  him."  "  The 
sacrifices  of  God  are  a  broken  spirit :  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not 
despise." 


VIII. 

THE    CENTUEION    OF    CESAKEA    CONTINUED. 

3. — Peter''s  Sermon  on  tlie  Occasion  of  his  Con- 
version. 

Then  Peter  opened  his  mouth,  and  said,  Of  a  tiuth  T  perceive  that 
God  is  no  respecter  of  persons:  But  in  every  nation  he  that  fearcth 
him,  and  worketh  righteousness,  is  accepted  with  him.  Tlie  word 
■wlncli  God  sent  unto  tlie  children  of  Israel,  prcacliing  peace  by  Jesus 
Christ :  (he  is  Lord  of  all :)  That  word  (I  say),  ye  know,  which  was' 
published  throughout  all  Judea,  and  began  from  Galilee,  after  the 
baptism  which  John  preached  ;  How  God  anointed  Jesus  of  Naza- 
reth with  the  Holy  Ghost  and  with  power  :  who  went  about  doing 
good,  and  healing  all  that  were  oppressed  of  the  devil;  for  God  was 
with  him.  And  we  are  witnesses  of  all  things  which  he  did  both  in 
the  land  of  the  Jews,  and  in  Jerusalem  ;  whom  they  slew  and  hanged 
on  a  tree  :  Ilim  -God  raised  up  the  third  day  and  showed  him  openly  : 
N^ot  to  all  the  people,  but  unto  witnesses  chosen  before  of  God,  even 
to  us,  who  did  cat  and  drink  with  him  after  he  rose  from  the  dead. 
And  he  commanded  us  to  preach  unto  the  people,  and  to  testify  that 
it  is  he  which  was  ordained  of  God  to  be  the  Judge  of  quick  and 
dead.  To  him  give  all  the  prophets  witness,  that  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of  sins. 

While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on  all  them 
which  heard  the  word.     And  they  of  the  circumcision  which  believed 
IGG 


THE    CEXTUEIOISr    OF    CESAEEA.  107 

were  astonislicd*  as  many  as  came  witli  Peter,  because  tliat  on  tlie 
Gentiles  also  was  poured  out  the  giCt  of  the  Holy  Ghost.  For  they 
heard  them  speak  with  tongues,  and  magnify  God.  Then  answered 
Peter :  Can  any  man  forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost  as  well  as  we  V  And  he 
commanded  them  to  be  baptized  in  the  name  of  the  Lord.  Then 
prayed  they  him  to  tarry  certain  days. — Acts  x.  34  to  end  of  chapter. 

This  chapter  contains  an  account  of  tlie  re- 
ception of  Gentile  converts  into  tlie  Gospel 
clmrcli  without  the  intermediate  state  of  Juda- 
ism. The  introduction  to  the  conversion  of 
Cornelius  (chap.  ix.  31-43,  and  chap.  xi.  1-18) 
is  the  appendix.  The  whole  history  is  one  of 
great  interest  to  us.  The  main  facts  in  regard 
to  this  distinguished  convert  are,  his  country, 
his  profession,  rank  and  residence,  and  that  we 
are  to  regard  him  as  the  representative  man  of 
all  Gentile  nations;  the  first  who  was  received 
into  the  Gospel  Church  after  the  day  of  Pente- 
cost, and  without  passing  through  the  gate  of 
proselytism  to  Judaism.  This  interesting  sub- 
ject of  converting  grace  Ave  have  found  Avhere 
we  sliould  not  antecedently  have  looked  for 
such  a  history  ;  we  have  found  a  2)ious  heathen, 
a  Koman  officer,  who  was  devout,  feared  God, 


168  THE    CEXTUEIOX    OY   CESAPwEA. 

gave  alms  to  all  the  people,  and  praj'ed  always. 
We  liave,  therefore,  found  the  chiirdi  of  the 
living  God  in  the  Roman  army,  in  the  service 
of  a  Pagan  emperor.  And  in  looking  for  the 
means  employed  for  producing  such  a  result, 
^Ye  discover  them  to  have  been  ordinary  and 
supernatural ;  the  light  of  nature,  the  strength 
of  the  natural  conscience,  the  force  of  tradition 
and  the  direct  illumination  of  the  Spirit  of 
almighty  grace.  And  for  the  purpose  of  mail- 
ing known  to  this  distinguished  man  the  way 
of  salvation  through  Jesus  Christ,  we  have  seen 
that  he  lias  a  vision,  and  an  ano^el  of  God  is 
sent  to  tell  him  to  send  for  Peter.  Accordingly 
the  centurion's  messengers  travel  some  thirty- 
iive  or  forty  miles  from  Cesarea  to  Joppa,  and 
find  Peter  lodging  with  one  Simon,  a  tanner, 
and  when  he  is  convinced  that  it  is  his  duty  to 
go  and  preach  Jesus  among  the  Gentiles,  and 
even  to  a  Eoman  centurion,  lie  lodges  the  mes- 
sengers with  him  till  morning,  and  then  goes 
with  them  to  Cesarea.  Olshausen  concludes 
Cornelius  was  not  a  proselyte  to  the  Hebrew 
religion,  but  was  in  the  j)rocess  of  becoming 


THE  ce:n^tueion  of  cesakea.  169 

one.  Perhaps  already  so  far  advanced  as  to  be 
"  a  proselyte  of  tlie  gate."  But  tlie  wliole  force 
and  meaning  of  tlie  narrative  is,  we  think,  lost, 
if  Cornelius  liad  embraced  Judaism.  The  de- 
scription given  of  him  is  not  that  of  a  proselyte, 
"  in  any  technical  or  formal,  sense,  but  of  a  Gen- 
tile whom  divine  grace  had  prepared  for  the  im- 
mediate reception  of  the  Gospel,  without  pass- 
ing through  the  intermediate  state  of  Judaism, 
although  long  familiar  with  it,  and  indebted 
to  it  for  such  knowledge  of  the  word  of  God 
as  he  possessed."  Prof,  J,  A.  Alexander  in  loco. 
But  in  calling  Cornelius  a  pious  heathen  we  are 
not  to  be  understood  to  mean  that  he  was 
saved  without  or  independent  of  Jesus  Christ. 
Peter  declares  that  his  case  proved  that  who- 
ever in  every  nation  feareth  God  and  worketh 
lighteousness,  is  accepted  of  him.  Righteous- 
ness toward  our  fellow-men,  and  piety  toward 
God,  must  indeed  go  together.  But  no  man  is 
justified  in  the  sight  of  God,  except  through 
the  mediation  of  Jesus  Christ.  But  infants, 
idiots,  and  such  heathen  as  Cornelius,  who  have 
no  knowledge  of  the  Son  of  God,  or  are  inca- 

8 


170  THE   CENTUEION    OF    CESAEEA. 

pable  of  knowing  wlio  lie  is,  may  nevertheless 
receive  tlie  grace  of  God  for  liis  sake  and  be 
saved  tlirougli  him.  It  is  the  opinion  of  Owen, 
one  of  the  ablest  Biblical  interpreters  and  one 
of  our  greatest  theologians,  that  the  angels  w  ho 
have  kept  their  first  estate,  are  confirmed  in 
glory  by  the  death  of  Christ.  It  is  on  this 
ground  that  w^e  hope  for  the  salvation  of  Socra- 
tes. For  while  no  one  is  saved  independent  of 
Christ,  such  as  we  have  named  may  be  saved 
by  him  without  being  aware  of  it  till  their  sal- 
vation is  completed.  The  character  and  pre- 
vious history  of  Cornelius  are  therefore  worthy 
of  special  attention.  He  was  a  devout  many 
pious  not  merely  in  a  heathen  sense,  hvii  feared 
God.,  the  one  only  living  and  true  God.^  He 
was  diligent  in  keeping  the  seven  precepts  of 
Noah,  which  forbade  idolatry,  profanity,  incest, 
murder,  dishonesty,  the  eating  of  blood  or  of 
anything  strangled,  and  required  all  murderers 
to  be  put  to  death.  This  was  the  sum  of  the 
religion  of  the  whole  world,  until  heathenism 
began  to  prevail,  and  then  it  Avas  still  the  reli- 
gion of  the  Patriarchs,  fi'om  Abraham  to  Moses. 


THE    CEXTUEIOjN-    of    CESAEEA.  171 

It  is  plain  from  tlie  Old  Testament  that  some 
recognition  of  Jehovah  as  tlie  Grocl  of  tlie  He- 
brews, was  common  amono;  tlie  suiToundino; 
nations,  and  not  inconsistent  witli  tlieir  poly- 
theism ;  but  Cornelius  had  abandoned  all  false 
gods  and  all  idolatry,  and  feared  the  true  God 
in  opposition  to  the  gods  of  heathendom.  And 
lie  taught  all  his  family  to  do  the  same.  He 
feared  God  loith  all  his  house.  His  relio:ion 
was  also  a  living  reality,  for  he  abounded  in 
charities,  and  vras  punctual  and  spiritual  in  his 
prayers,  asking  wisdom  from  God  to  direct  liim 
in  all  thino;s.  IN'ow  in  the  brinofino;  of  this 
man  into  the  Church,  we  see  how  divine  provi- 
dence arranges  the  means  and  provides  the 
agents  for  j)erforming  the  parts  assigned  to 
them.  The  providential  means  used  for  the 
centurion's  conversion  were  twofold,  a  vision 
to  himself  and  a  trance  and  a  vision  to  Peter. 
The  first  was  to  assure  Cornelius  that  God  had 
a  perfect  knowledge  of  his  ways,  and  designed 
to  show  him  mercy,  and  direct  him  what  to  do 
in  order  that  he  might  be  saved.  The  otJier 
vision  to  Peter  was  intended  to  convince  him 


1'72  THE   CEISTTUEIOIS'   OF   CESAEEA. 

that  tlie  old  liigli  j)artition  wall  between  Jews 
and  Gentiles  was  now  broken  down,  and  that 
he  should,  therefore,  meet  the  advances  of  Cor- 
nelius thouo:h  he  was  a  Roman  centurion.  It 
was  a  kind  providence  that  took  Peter  to 
Joppa  and  detained  him  there,  for  JojDpa  was 
easy  of  access  from  Cesarea.  And  it  was  a  gra- 
cious providence  that  overruled  the  time  and 
the  manner  of  the  two  visions,  and  that  fur- 
nished Cornelius  suitable  men  for  his  message 
to  Joppa,  The  divine  regard  for  Cornelius  is 
seen  moreover  in  sending  an  angel  to  him,  and 
in  giving  Peter  so  instructive  and  im2:)ressive  a 
vision.  The  sheet  let  down  to  him,  the  Tlione^ 
was  emblematical  of  the  extending  of  the  Gos- 
pel to  all  men,  and  its  four  corners  knit  to- 
gether aptly  typical  of  the  four  quarters  of  the 
globe,  south,  east,  north  and  west,  that  are 
embraced  in  the  Gospel  offer.  As  there  was 
an  earnest  and  worthy  purpose  in  the  vision  to 
Cornelius — the  vision  was  not  designed  to 
amuse,  frighten,  or  astonish  him,  but  to  direct 
hi^  how  to  proceed  in  order  that  he  might 
know  his  whole  duty — so  also,  the  details  of 


THE  CENTUEION  OF  CESAEEA.      173 

Peter's  vision,  and  tlie  story  of  tlie  men  from 
Joppa,  and  tlieir  account  of  God's  manifestation 
to  tlieir  master,  and  tJie  enlightening  of  his 
mind  at  the  time  by  the  Spirit  of  God,  all  con- 
curred in  preparing  the  Eoman  officer  to  meet 
Peter,  and  in  j^reparing  Peter  also  to  meet  him. 
A  blessed  Providence  was  working  all  the  time 
with  both  of  them,  though  at  first  they  knew 
it  not.  How  wonderful  and  gracious  was  the 
chain  of  providence  that  brought  about  the 
conversion  of  Cornelius  !  A  vision  to  him  and 
a  trance  upon  Peter — wonderful  coincidences 
preparing  the  way  for  the  opening  of  the  door 
of  Christ's  kingdom  to  the  Gentiles  !  But  God 
is  no  less  wonderful  and  gracious  now  than  he 
was  then.  He  is  full  of  compassion.  He  knows 
all  our  trials  and  temptations.  He  knoweth 
our  frame  and  remembereth  that  we  are  but 
dust.  How  often  do  we  overrate  ourselves  and 
underrate  God's  mercies  !  His  grace  is  always 
sufficient.     To  him  be  all  the  glory. 

Beghming  at  Galilee.  Verse  37.  Please  read 
here  from  verse  34  to  the  end  of  the  chapter. 
Accordino*  to  Peter  and  the  evano-elists,  the 


174      THE  CENTUEIOK  OF  CESAEEA. 

order  of  our  Lord's  manifestations  is  on  this 
wise:  He  was  baj)tizec)  by  John,  then  goes 
into  the  desert  and  remains  forty  days,  then 
returns  to  John  the  Baptist,  who  was  at  Betha- 
ny or  Bethabara,  and  made  disciples  of  An- 
drew, Bartholomew,  Peter  and  Philip,  and  went 
afterward  .to  Capernaum  and  ^vrought  many 
miracles  in  Galilee.  These  thino^s  had  been  a 
long  time  so  notorious,  that  Peter  presumes 
Cornelius  to  be  acquainted  with  them. 

First.  Peter's  sermok  before  the  centurion 
shows  that  he  was  now  able  to  understand  the 
natural  theology  of  human  races.  God  is  no 
respecter  of  persons — that  is,  the  divine  favor 
is  not,  as  we  have  heretofore  taught,  confined 
to  Israelites — a  pious  Gentile,  a  man  who, 
like  Cornelius,  fears  Godj  is  accepted  in  his 
sight,  though  he  has  not  the  same  form  of  wor- 
ship that  the  Jews  have,  or  that  we  Christians 
have.  A  wicked  man  is  not  accepted  of  God 
on  account  of  his  external  advantaires.  His 
race  and  wealth  and  honors  and  forms  of  reli- 
gion may  all  be  proper  in  their  place,  but  it  is 
not  for  them  that  he  is  to  be  saved.     The  di- 


THE    CENTUEION    OF   CESAREA.  175 

vine  rule  is  to  regard  tlie  lieart  and  proceed 
witli  men  according  to  tlieir  true  and  real  char- 
acter. It  was  a  fatal  mistake,  therefore,  for  his 
countrymen  to  think  that  they  could  not  be 
lost,  however  wicked  they  might  be,  because 
they  were  descended  from  Abraham ;  and  that 
a  Gentile  could  not  be  saved,  however  pious 
his  manner  of  life  might  be,  simply  because  he 
was  born  a  Gentile.  God  is  a  sovereign,  and 
bestows  his  gifts,  both  temporal  and  spiritual, 
after  his  own  will  and  pleasure.  Peter's  vision 
presented  in  the  same  sheet,  animals  clean  and 
unclean ;  that  is,  such  as  were  used  in  Hebrew 
sacrifices  and  such  as  were  forbidden  according 
to  the  ceremonial  law.  And  the  force  of  this 
vision  is  also  the  more  clearly  apprehended 
when  we  remember  that  unclean  animals  were 
considered  by  the  Jews  as  an  image  of  the  Gen- 
tiles. In  the  book  of  the  Kevelation  of  St. 
John,  four  beasts  and  four  and  twenty  eldei^s 
are  supposed  to  represent  the  Gentile  and  Jew- 
ish churches ;  that  is,  converts  from  among  the 
heathen  and  the  Jews.  "What  God  hath 
cleansed  that  call  not  thou  common  or  unclean.'' 


1T6      THE  CENTUKION  OF  OESAREA. 

Bengel  lias  very  happily  remarked  here  that  it 
is  not  an  indifferentism  of  religions,  but  an 
indifferency ;  that  is,  an  impartiality  as  to  the 
acceptance  of  nations  that  is  spoken  of.  Peter 
does  not  say  as  some  of  the  savans  of  our  day 
do,  that  all  religions  are  equally  good,  but  that 
Avhoever  is  truly  and  practically  pious  in  every 
nation  God  accepts  without  any  partiality  as 
to  their  nationality.  "Peter  is  not  here  deny- 
ing a  sovereign  and  discriminating  choice,  but 
one  founded  on  mere  national  distinctions.  I 
tiow  at  length  understand  that  although  God 
bestows  his  favors  as  he  will,  he  does  not  mean 
to  limit  them  hereafter  as  of  old  to  any  one 
race  of  people."  Alexander.  But  was  not  this 
always'  true?  Most  certainly.  It  was  true 
from  the  beginning,  that  whoever  feared  God 
and  wrouglit  righteousness  was  accepted  of 
hiui.  But  Peter  had  not  perceived  it  before ; 
the  fault,  however,  was  his  own.  And  his  dis- 
covery of  the  truth  now  was  not  owing  to  his 
superior  learning  or  intellectual  investigation, 
but  to  God's  revelations  to  him.  Nor  does  his 
discovery  add  anything  to  the  store  of  sover- 


THJD    CENTUEION    OF   CESAREA.  1^7 

eign  grace.  It  is  not  more  true  in  itself  now 
than  before;  but  Lis  eyes  are  opened  to  see 
what  he  had  not  been  able  to  see.  Even  as 
long  ago  as  Cain's  transgression,  w^e  find  the  Al- 
mighty remonstrating  with  him  as  to  his  un- 
reasonable views  of  sin  and  his  moral  condi- 
tion." "  If  thou  doest  well,  shalt  thou  not  be 
accepted?  If  not  well,  sin  and  its  punishment 
lieth  at  thy  door."  Gen.  iv.  7.  It  had  always 
been  true  that  the  kino^dom  of  God  consisted 
not  in  meat  and  drink,  but  in  righteousness, 
joy  and  peace  in  the  Holy  Ghost.  But  now 
this  truth  is  made  more  manifest.  IN^ow  it  is 
clearly  seen  that  in  Christ  Jesus  there  is  neither 
circumcision  nor  uncircumcision,  but  a  new 
heart — a  new  creature.  The  inquiry  at  the 
last  day  will  not  be  as  to  what  nation  or  coun- 
try we  belonged  to,  nor  whether  we  were  bap- 
tized in  this  church  or  in  some  other,  but  how 
have  ^sf^felt  and  acted  toward  God  and  our  fel- 
low men  ?  Our  conduct,  our  faitli  and  actions 
toward  God  and  man  will  be  the  subjects  ex- 
amined into  at  the  judgment  of  Almiglit}^  God. 
Second.  Peter's  sermon  was  an  orio-inal  dis 


178      TK3  CENTUEION  OF  CESAEEA. 

course — a  new  one.  It  contained  trutlis  as  old 
as  the  creation,  but  not  known  to  him  or  to  his 
hearers  before.  Columbus'  discovery  of  Ame- 
rica did  not  create  the  continent,  nor  did  New- 
ton's discoveries  in  astronomy  call  the  heavenly 
bodies  into  existence.  Peter's  preaching  was 
new  only  in  the  sense  of  apprehending  and  ex- 
plaining the  will  of  God,  which  on  these  points 
he  had  not  before  understood.  And  hence  we 
find  his  discourse  historical,  doctrinal,  exposi- 
tory, and  practical.  And  although  the  Gen- 
tiles who  lived  among  or  near  the  Jews  were 
more  or  less  acquainted  with  their  religion, 
and  the  histories  of  their  Scriptures,  they  knew 
little  if  anything  at  all  about  the  character,  life, 
doctrines,  preaching  and  precepts  or  true  claims 
of  Jesus  as  the  Messiah,  until  they  were  especial- 
ly instructed  by  the  preaching  of  the  apostles. 

lliat  word^  ye  IcnoiVj  loliicli  was  j[)uhlished 
throiiglioiit  all  the  land  of  Judea — that  is,  a  re- 
port of  Jesus  and  his  miracles  was  well  known 
among  the  people,  even  from  tlie  baptism  and 
preaching  of  John.  "And  of  all  that  I  now 
preach,  we  are  witnesses  of  all  things  which  he 


THE  CENTURION  OF  CESAEEA.      179 

did  botli  in  tlie  land  of  tlie  Jews  and  in  Jeru- 
salem, whom  tliey  slew  and  hanged  on  a  tree ; 
Him  God  raised  up  the  third  day,  and  shewed 
him  openly  not  to  all  the  people,  but  unto  wit- 
nesses chosen  before  of  God."    Verses  39-41. 

JVot  to  all  the  ])eo2)le.  Why  not  ?  1.  Be- 
cause the  times  were  sadly  out  of  joint ;  suspi- 
cious and  seditious.  It  would  have  caused 
commotion  or  trouble.  Some  would  have  cried 
this  is  he,  and  others  have  said,  it  is  like  him ; 
and  others  would  have  denied  everything  in 
the  confusion,  and  the  validity  of  the  testimony 
w^ould  have  been  weakened  rather  than  estab- 
lished. 2.  The  risrht  kind  of  witnesses  were 
chosen  of  God,  namely  :  such  as  knew  him  in- 
timately, had  known  him  a  long  time,  and  who 
had  nothing  to  gain  by  giving  false  testimony. 
It  was  impossible  for  them  to  have  been  mis- 
taken, or  to  find  a  reasonable  motive  for  them 
to  deceive  others,  nor  was  their  testimony  ever 
successfully  imj^eached.  They  were  his  daily 
companions  for  more  than  three  years  before 
the  crucifixion,  and  ''  they  did  eat  and  drink 
with  liim  after  he  rose  from  the  dead."     They 


180      THE  CENTrKIOK  OF  CESAEEA. 

saw  the  prints  of  tlie  nails  and  the  gash  of  the 
spear,  and  they  saw  him  ascend  into  heaven, 
and  if  this  was  not  trnej  why  did  not  theii 
enemies  produce  his  body  1  3.  The  testimony 
of  these  eye  witnesses  was  as  perfect  as  if  Jesus 
had  been  shown  to  great  multitudes.  In  the 
law  the  testimony  of  two  or  three  is  as  good  as 
a  hundred.  One  demonstration  in  mathematics 
is  as  conclusive  as  a  thousand.  The  witnesses 
were  sufficient  in  number.  They  were  in  every 
way  competent.  Their  knowledge  was  accu- 
rate. Their  veracity  above  reasonable  suspi- 
cion. Their  motives  absolutely  unquestion- 
able. And  then/ after  all,  our  conviction  of 
the  truth  of  all  these  things  must  rest  upon  tes- 
timony. Before  our  conversion,  we  have  no 
proof  of  the  truth  of  religion  but  upon  testi- 
mony. We  do  not  know  anything  that  we 
have  not  seen  or  felt  ourselves,  except  from  the 
testimony  of  others.  We  are  shut  up  to  the 
necessity  of  receiving  con^dction  by  faith.  So- 
ciety is  a  rope  of  sand  without  a  reliance  upon 
human  testimony.  We  cannot  live  without  it. 
And  even  if  Jesus  had  been  shown  with  al] 


THE    CENTURIOjS-    OF    CESAREA.  181 

the  marks  of  liis  crucifixion  palpal)] e  to  every 
man,  woman,  and  cliild  in  tlie  Hebrew  nation, 
still  ice  must  believe  upon  testimony,  and  tlie 
testimony  we  have  is  as  strong  as  human  wit- 
nesses can  make  it.  Peter,  therefore,  shows 
that  the  resurrection  of  Jesus  was  a  proof  of 
his  Messiahship,  and  appeals  to  it  as  a  fact  then 
publicly  known,  at  least  to  a  sufficient  number 
of  the  most  competent  witnesses — witnesses 
chosen  before  of  God  to  bear  this  testimony, 
and  in  order  that  they  might  do  so  understand- 
ingly,  they  were  intimately  acquainted  with 
him  before  his  death,  and  they  were  with  him 
repeatedly  and  in  a  great  many  different  places, 
and  at  many  different  times  after  his  resurrec- 
tion ;  and  had  a  great  deal  of  free  conversation 
with  him,  "who  did  eat-  and  drink  with  him 
after  he  rose  from  the  dead."  It  was  impossi- 
ble for  them  to  be  deceived.  Nor  was  there 
any  motive  for  them  to  deceive  others. 

Third.  T[\q  forty -tliirdY&c^Q  is  the  conclusion 
of  Peter's  sermon.  "  To  Him  give  all  the  pro- 
phets witness,  that  through  his  name,  whosoever 
believeth  in  him,  shall  receive  remission  of  sins.'' 


182  THE    CENTURION    OF    CESAREA. 

As  if  tlie  preacher  had  said,  Our  testimony  is 
indeed  that  of  honest,  competent  witnesses,  and 
about  things  that  have  recently  taken  place, 
and  concerning  which  if  we  have  not  told  the 
truth,  we  can  soon  be  exposed ;  but  our  testi- 
mony is  also  confirmed  by  all  the  prophets,  and 
they  all  come  to  the  same  conclusion,  namely : 
that  whosoever  believeth  in  Jesus  of  Nazareth 
shall  receive  remission  of  sins,  for  their  testi- 
mony proves  him  to  be  the  ano-inted  of  God, 
the  long-promised  Messiah.  Like  the  prophets 
and  apostles,  ministers  of  the  Grospel  then  are 
to  preach  to  the  people  concerning  Christ. 
They  are  his  ambassadors,  and  should  them- 
selves be  witnesses  of  his  power  to  save.  The 
subject  matter  of  their  preaching  is  the  remis- 
sion of  sins  through  faith  in  his  name.  That 
is,  that  the  foro:iveness  of  sin  is  to  be  obtained 
for  his  sake;  that  therefore  all  men  are  sinners; 
that  there  is  need  for  the  atonement ;  that  it  is 
a  faithful  saying  and  worthy  of  all  acceptation 
that  Jesus  Christ  came  into  the  world  to  save 
sinners,  even  the  chief  of  sinners  ;  and  that  the 
great  need  of  all  men  is  the  remission  of  their 


THE    CENTURION    OF    CESAEEA.  183 

sins,  and  holiness,  without  wliicli  tliey  cannot 
see  God  in  peace.  By  tlie  taking  away — "  the 
remission  of  sins  " — Peter  means  the  removing; 
of  their  guilt,  power,  nature  and  consequences. 
And  this  implies  their  pardon  and  our  accept- 
ance with  God,  reconciliation  to  Him,  sanctifi- 
cation  and  comj)lete  redemption — a  glorious 
SALVATION.  The  apostle  is  careful  to  speak  of 
the  dignity  of  our  Lord.  He  is  the  anointed 
of  God  ;  and  yet  He  was  diligent  in  his  work, 
and  died  for  our  redemption.  He  also  reminds 
Cornelius  that  the  Gospel  which  he  was  then 
hearing  was  venerable  for  its  antiquity.  It 
has  always  been  the  true  and  only  religion  for 
man  as  a  sinner. 

Fourth.  The  results  of  Peter's  sermon. 
"  The  Holy  Ghost  fell  on  them  which  heard 
the  word."    Verse  44,  etc. 

1.  The  Holy  Ghost,  then,  is  something  dis- 
tinct and  separate  from  the  Word ;  and  yet  is 
necessary  to  make  the  Word  effectual,  even 
wdien  spoken  by  an  inspired  man.  The  Spirit 
of  inspiration  ^vas  on  Peter,  and  while  ])y  it  lie 
-was  speaking,  the  Spirit  fell  on  his  hearers. 


184:      THE  CEXTURION  OF  CESAEEA. 

Tlius  was  God  honored  in  liis  Word,  and  thus 
did  he  honor  the  word  and  ministry  of  his  ser- 
vant. 

2.  The  Holy  Ghost  fell  uj^on  these  Gentiles 
hefore  they  w^ere  baptized.  So  Abraham  was 
justified  by  faith  before  he  was  circumcised. 
Cornelius  and  his  friends,  while  yet  Peter  is 
preaching,  received  the  Holy  Ghost.  This 
proves  that  baptismal  regeneration  is  not  ac- 
cording to  the  Gospel.  Here  was  the  baptism 
of  the  Holy  Ghost  before  and  wholly  inde- 
pendent of  the  bajDtism  with  water  that  was 
subsequently  administered.  And  here  also  we 
have  a  plain  proof  that  God  is  not  confined  to 
any  set  of  ordinances  or  external  signs.  The 
Holy  Ghost  was  no  resj^ecter  of  modes.  The 
flesh  profiteth  nothing.  It  is  the  Spirit  that 
(juickeneth. 

3.  But  it  certainly  is  an  error  to  say  that; 
water  baptism  is  unnecessary  to  those  who 
have  received  the  baptism  of  the  Holy  Spirit, 
for  the  very  reason  given  for  baptizing  them 
with  water  is  that  tliey  have  been  baptized 
with  the  Spirit.     It  is  enough  for  us  to  know 


THE   CENTURIOl^    OF    CESAREA.  185 

that  baptism  with  water  is  a  sacrament  ap- 
pointed by  our  Lord,  and  that  he  has  made 
it  the  door  of  admission  into  his  visible  church, 
and  a  seal  of  the  new  covenant.  Though  the 
Holy  One  of  Israel  is  not  limited  in  his  works, 
nor  fettered  1)y  ordinances  as  we  are,  yet  we 
liave  no  right  to  presume  on  his  grace  in  any 
other  than  in  his  own  appointed  ways.  We 
are  not  to  trust  in,  nor  neglect  the  ordinances 
of  religion.  They  are  divinely  appointed  chan- 
nels of  grace  and  salvation,  and  yet  they  do 
not  of  themselves  convey  essential  grace ;  but 
lead  to  Christ  w^ho  is  all  in  all. 

4.  Can  any  man  fori  Id  tv  at  er  ?  clearly  means 
— who  can  forbid  that  water  should  be  brouofht 
in  ?  There  is  no  probability — scarcely,  indeed, 
is  it  possible — that  there  was  any  immersion  in 
this  case.  There  was  no  preparation  for  such 
a  mode  of  baptism.  The  Roman  centurion  was 
not  likely  to  have  had  a  baptistery  or  baptismal 
font  in  his  quarters.  And  if  he  had,  and  they 
were  going  to  it,  then  the  form  of  the  expres- 
sion would  have  been :  Who  can  forbid  us  to 
go  to  tlte  water  ?     The  distinction  between  ap- 


186  THE    CENTURION    OF    CESAEEA. 

plying  the  subject  for  baptism  to  tlie  water,  or 
applying  tlie  water  to  tlie  subject,  is  important, 
for  it  goes  very  far  toward  settling  tlie  question 
about  tlie  mode  of  baptism.  And  surely  in 
this  case  the  water  was  applied  to  Cornelius, 
and  not  Cornelius  to  the  water,  and  it  was 
applied  by  pouring  or  sjDrinkling.  "  Can  any 
man  forbid  water" — however  rio-id  a  Jew  he 
may  be — however  ceremonious  he  may  be — 
can  he  forbid  water,  "  that  these  should  not  be 
baptized,  who  have  received  the  Holy  Ghost 
as  well  as  we?"  The  argument  is  perfectly 
conclusive.  "  What  God  hath  cleansed,  that 
call  not  thou  common  or  unclean."  Shall  we 
deny  the  sign  to  those  who  have  received  from 
God  himself  the  thino;  sio-nified?  Are  not 
those  on  whom  God  has  bestoAved  the  irrace  of 
the  covenant  plainly  entitled  to  the  seals  of 
that  covenant  ?  Surely  we  should  follow  God's 
example,  and  receive  those  into  our  communion 
whom  he  hath  taken  into  fellowship)  with  hini^ 
self  by  giving  them  his  Holy  Spirit.  Tliis  rule, 
applied  to  the  subjects  and  mode  of  baptism, 
and  also  to  the  order  of  ministers  and  mode  of 


THE    CENTUEION    OF    CESAEEA.  187 

tlieir  consecration  and  worsliip,  would  teacli  us 
to  be  liberal  in  our  views,  and  to  love  all  wlio 
love  our  Lord  Jesus  Christ. 

A  few  points  of  Christian  character  and  of 
practical  divinity  developed  in  this  history  of 
the  conversion  of  Cornelius,  are  worthy  of  a 
distinct  notification. 

1.  One  cannot  but  observe  it  as  a  remark- 
able feature  in  aj^ostolic  character,  that  they 
were  self-denying  and  disinterested  in  their  la- 
bors. After  the  day  of  Pentecost,  where  and 
when  do  we  find  them  wantino;  in  courao-e,  or 
showing  any  symptoms  of  selfishness  ?  ISTever 
do  we  find  them  j)ursuing  schemes  of  ambition 
or  of  worldly  glory.  They  were  so  intent  on 
the  glory  of  their  Master  and  the  salvation  of 
the  souls  of  men  that  they  were  themselves  con- 
tent to  be  forgotten  and  overlooked.  They 
were  never  tired  of^  though  sometimes  weary 
in^  the  service  of  God. 

2.  In  tlie  conversion  of  a  Itoman  centurion 
toe  have  a  proof  of  the  poiver  of  the  Gospel  as 
well  as  of  its  expansive ness. 

It  is  strange  the  apostles  should  have  con 


188  THE    CEISTTUEION    OF    CESAEEA. 

ceivecl  tliat  tlie  command  to  go  and  disciple  all 
nations,  meant  only  sucli  nations  or  persons  as 
Lad  embraced  tlie  Jewish  religion;  yet  tliis 
was  their  idea  at  first,  and  it  was  very  difficult 
to  remove  it.  But  liere  we  have  an  illustration 
of  God's  method  of  honoring  his  word,  the 
preaching  of  which  he  has  made  the  great  in- 
strument or  means  of  converting  and  saving 
men.  Cornelius  was  not  taught  what  to  do  by 
any  direct  illumination.  Nor  w^as  the  angel 
employed  himself  to  preach  the  Gos2:)el,  but  to 
introduce  the  preacher — to  tell  Cornelius  where 
to  find  Peter,  who  should  tell  him  what  to  do. 
This  is  a  striking  demonstration  that  it  is  God's 
will  for  every  one  to  do  just  what  he  is  told  to 
do,  and  also  of  the  worth  of  combining  human 
and  divine  agency  in  the  work  of  Christian- 
izing the  world.  It  was  as  easy  for  the  angel 
to  have  told  Cornelius  of  Jesus  as  to  tell  him 
of  Peter.  But  the  divine  purpose  was  to  bring 
Peter  and  Cornelius  together — a  Jew  and  a 
Gentile.  The  supernatural  messages  to  Peter 
all  carried  their  great  lesson  with  them,  until 
Peter  is  prepared  to  go  to  a  Gentile.     God  thus 


THE    CEXTUEIOX    OF    CESAPwEA.  189 

opened  up  Peter's  lieart  to  the  largeness  and 
liberality  of  the  Gospel  economy,  and  prepared 
the  way  for  liini  to  meet  Cornelius,  and  in  the 
meantime  Cornelius  lia-s  been  so  prepared,  that 
when  he  is  brought  into  personal  contact  with 
Peter,  his  mind  is  opened,  and  Peter's  words 
convey  life  and  power  to  him.  We  must  not 
forget  that  this  was  done  by  divine  aid.  The 
Iloly  Ghost  fell  on  them.  God  hath  joined 
means  and  ends  together.  God's  works  of 
creation  and  providence,  and  also  of  grace,  are 
all  wonderful.  They  all  display  his  wisdom, 
power  and  goodness.  In  Cornelius  we  see  that 
the  Holy  One  of  Israel  is  not  limited.  Oracles 
are  good,  but  no  mere  outward  rites  of  religion 
are  sufficient.  They  are  helps.  They  are  not 
to  be  despised  or  treated  Avith  neglect,  neither 
are  we  to  trust  in  them.  To  what  extent  God 
operates  on  the  minds  of  individual  heathens 
we  know  not.  A  remarkable  case  is  recorded 
of  the  Flathead  Indians  of  the  Rocky  Moun- 
tains, Avho  sent  a  deputation  of  four  to  St. 
Louis,  in  the  days  of  General  Clarke,  to  know 
what  was  taught  in  the  white  man's  Bil^le. 


190  THE    CETfTURIOTf    OF    CESAEEA. 

Speaking  witli  reverence,  it  was  just  as  easy 
for  God  to  liave  commanded  tlie  ang-el  to  tell 
Cornelius  what  to  do,  as  to  tell  liim  to  instruct 
Cornelius  to  send  to  Joppa  for  Peter.  This 
would  have  saved  the  centurion  a  great  deal  of 
trouble  and  time ;  but  this  was  not  Grod's  me- 
thod. The  means  appointed  for  the  conversion 
of  the  world  must  be  honored.  The  treasure  is 
indeed  in  earthen  vessels,  that  the  excellency  of 
the  power  may  be  of  God  and  not  of  man.  It 
hath  pleased  God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe.  Angels  may  be 
employed  in  carrying  messages  of  love  to  other 
worlds.  They  have  summoned  some  of  our 
own  race  in  past  ages,  to  listen  to  the  glad  tid- 
ings of  free  grace ;  but  God's  great  i3lan  is  to 
convert  men  chiefly  by  the  preaching  of  the  Gos- 
j)el  by  men  of  like  2^ccS'Sio?i-s  with  ourselves — 
men  who  are  converted  and  called  to  the  work 
by  the  Holy  Spirit ;  who  can  sympathize  with 
us,  and  tell  us  from  their  own  experience  what 
religion  is,  and  how  sinners  are  to  be  saved. 
3.  In  admiring;  the  excellent  character  of  Cor- 
nelius,  we  must  be  careful  to  distinguish  be- 


THE    CENTURIOI^    OF    CESAEEA.  101 

tween  the  2^ ^'ociirln^j  cause  of  Lis  salvation  and 
the  evidences  of  Lis  piety.  And  we  must  avoid, 
as  we  liave  already  said  in  tLe  former  discourses, 
confounding  Lis  rnoralify  witL  \ii^  piety ^  or  sub- 
stituting Lis  alms  and  j^rayers  for  Lis  accept- 
ance of  CLrist  wLen  j)reacLed  to  Lim.  Exem- 
plary and  amiable  and  sincere  in  Lis  bearing  as 
a  man  and  as  a  soldier,  Lis  moralitv  led  liim  to 
CLrist.  He  did  not  tLink  of  depending  on  it 
and  of  rejecting  CLrist  because  of  it.  His  piety 
was  personal,  earnest,  social  and  domestic,  as  if 
Le  Lad  been  trained  in  tLe  camp  of  tLat  Leroic 
general  and  prince,  wLo  said  most  firmly  be- 
fore an  assembled  nation  :  ''  As  for  me,"  even 
if  you  are  faitLless,  "  as  for  me  and  my  Louse, 
we  will  serve  tLe  Lord."  His  i)iety  and  works 
of  rigLteousness  were  accepted  of  Cod,  but  did 
not  merit  divine  grace.  And  so  now  we  must 
use  tLe  means  of  grace,  for  altLougL  tliey  do 
not  of  themselves  save,  yet  we  Lave  no  rigLt  to 
expect  salvation  witLout  tLem. 

4.  Nor  sliould  we  forget  to  observe  tLe  mo- 
ral courage  of  tliis  Eoman.  He  breaks  away 
first  from  tLe  idols  Le  was  tauglit  to  A^orsLip 


192  THE  cejN^tueioin'  of  cesarea. 

in  liis  yoiitli,  and  adopts  the  religion  of  NoaL  ; 
and  tlien  lie  lias  tlie  courage  to  own  his  change 
of  religion  and  to  practise  its  holy  precepts. 
And  this  he  does  in  the  face,  firstj  of  the  con- 
tempt which  all  the  world  had  for  the  Jews, 
and  es^Decially  for  their  religion  ;  and  secondly^ 
in  opposition  to  the  law  of  the  empire  that  for- 
bade any  Koman  citizen  to  receive  any  strange 
or  new  relie^ion.  But  he  was  obedient  to  the 
heavenly  vision  and  sent  for  Peter,  and  then 
heard  his  preaching,  and  submitted  to  the 
terms  of  admission  into  the  Christian  Church. 
He  w^as  baptized  and  became  a  member  of 
Christ's  Church.  And  it  may  be,  that  it  is 
just  here  many  of  my  hearers  fail.  They  have 
knowledge.  It  may  be  they  are  even  learned ; 
but  they  have  not  moral  courage.  "Without 
some  touch  of  the  heroic  sj^irit,  there  is  not 
much  that  is  great  or  good  effected  in  our 
world.  In  every  department  of  life,  it  seems 
to  us  the  great  want  of  our  times  is  courage 
to  do  right.  In  business,  there  are  so  many 
temptations  to  do  wrong,  that  a  man  of  a 
weak   and  vacillating    temj^er  is   almost  sui*e 


THE    CENTUEION   OF    CESAEEA.  193 

to  go  astray.  And  in  the  religious  enterprises 
of  the  day,  there  is  need  not  only  of  an 
honest  heart,  but  of  a  courage  and  a  resolu- 
tion that  will  shrink  from  no  toil  or  weari- 
ness. That  religion  is  very  weak  that  evapo- 
rates in  sentiment.  Knowledge  is  worth  but 
little  that  is  not  applied.  Elegant  culture  is  a 
gracefid  ornament,  but  it  does  not  renew  the 
heart.  It  is  but  as  the  pale  moonbeams  on  the 
waves,  that  can  do  nothing  to  stop  their  rag- 
ing. W licit  our  age  wants  is  moral  courage — 
high  moral  integrity  united  to  a  heart  that 
knows  no  fear.  And  yet  it  is  much  more  rare 
to  find  a  man  of  true  moral  courao-e  than  to 
find  one  of  amiable  qualities,  or  of  learning. 
There  are  thousands  who 

'*  See  the  good,  and  approve  it  too, 


Abhor  the  wrong,  and  yet  the  wrong  pursue," 

because  they  have  not  firmness  of  principle, 
nor  com'age  to  make  a  stand  against  the  WTong. 
We  find  Josej)h  of  Arimathea,  an  honorable 
counsellor,  a  disciple  of  Jesus,  "  but  secretly,  for 
fear   of  the   Jews,"     He   was  convinced  that 


194      THE  CENTUEION  OF  CESAEEA. 

Jesus  was  tlie  Messiah,  and  designed,  when  he 
should  be  acknowledged  and  proclaimed  as 
such,  to  profess  his  faith  in  him ;  but  God  gave 
him  grace  to  declare  his  faith  sooner  than  he 
desi finned.  This  honorable  man  was  a  sincere 
but  a  timid  and  faint-hearted  disciple,  and  it  is 
indeed  wonderful  to  see  how  heroic  he  became 
in  pi'ofessing  his  attachment  to  a  dead  Christ, 
whom  living  he  had  not  had  courage  to  own. 
But  it  is  substantially  so  now.  Some  men  in- 
dulge the  hope  that  they  are  Christians,  or  that 
God  has  been  gracious  to  their  souls,  and  yet 
delay  to  make  an  oj>en  profession  of  their  faith. 
They  in  effect  conceal  their  love  for  God  and 
their  hope  of  salvation  through  fear  of  their 
fellow  men.  This  is  a  dangerous  practice.  It 
is  contrary  to  the  plainest  commands  of  God 
our  Saviour.  He  has  again  and  again  told  us, 
we  must  take  up  the  cross  and  follow  him.  If 
we  are  ashamed  of  him  before  men,  he  will  be 
ashamed  of  us  before  his  Father  and  his  holy 
angels.  If  we  do' really  love  him,  we  will  keep 
his  commandments.  If  we  have  satisfactory 
evidence  that  Jesus  is  Christ,  we  have  no  right 


THE    CEl^TURION    OF    CESAEEA.  195 

to  witlihold  our  testimony  in  liis  behalf.  We 
have  no  risrht  to  hide  our  li2:ht  under  a 
bushel ;  nor  is  it  to  be  expected  that  we 
shall  have  any  comfort  in  religion,  if  we  do 
not  obey  all  the  known  commandments  of 
God.  What,  then,  are  the  commandments  of 
God  which  are  unto  life?  We  must  at  least 
have  faith  in  him  and  in  his  word,  and  to 
discern  the  Lord's  body,  before  we  are  pre- 
pared to  take  the  holy  sacrament.  Christ 
says  :  "  Do  this  in  remembrance  of  me."  But 
you  say:  How  can  I  know  whether  or  not  I 
am  prepared  to  obey  this  command  ?  We  an- 
swer by  asking  you,  Do  you  believe  in  your 
heart  that  Jesus  Christ  is  the  Son  of  God 
and  the  Saviour  of  sinners,  as  he  is  set  forth 
in  the  Gospel  ?  Do  you  feel  that  you  are  a 
sinner  in  the  sight  of  God,  and  that  you  must 
trust  in  Christ  or  perish  in  your  sins?  And 
are  you  resolved,  by  the  help  of  God,  that  you 
will  forsake  all  known  sins  and  try  to  live  a 
Christian  life  ?  As  far  as  you  know  yourself, 
do  you  accept  of  Jesus  Christ  as  the  only  Sa- 


196  THE    CEiq^TUEIO]^    OF    CESAKEA. 

viour,  and  put  all  your  trust  in  liim  ?  Then 
we  say,  Come  and  welcome.  Come  to  the 
Lord's  supper,  and  whosoever  cometh  unto 
Him  shall  be  saved. 


IX. 


Paul's  voyage  and  shipwreck. 


And  when  it  was  determined  that  we  should 
sail  into  Italy,  they  delivered  Paul,  and  certain 
other  prisoners,  unto  one  named  Julius,  a  cen- 
turion of  Augustus'  band.  And,  entering 
into  a  ship  of  Adramyttium,  we  launched, 
meaning  to  sail  by  the  coast  of  Asia ;  one  Aris- 
tarchus,  a  Macedonian  of  Thessalonica,  being 
with  us.  And  the  next  day  we  touched  at 
Sidon.  And  Julius  courteously  entreated  Paul, 
and  gave  him  liberty  to  go  unto  his  friends 
to  refresh  himself  And  when  we  had  launched 
from  thence,  we  sailed  under  Cyj^rus,  because 
the  winds  were  contrary.  And  when  we  had 
sailed  over  the  sea  of  Cilicia  and  Pamphilia, 
we  came  to  Myra,  a  city  of  Lycia.  And  there 
the  centurion  found  a  ship  of  Alexandria  sail- 
ing into  Italy ;  and  he  put  us  therein.  And 
when  we  had  sailed  slowly  many  days,  and 

197 


198       Paul's  voyage  and  shipweeck. 

scarce  were  come  over  against  Cnidus,  the  wind 
not  suffering  us,  we  sailed  under  Crete,  over 
against  Salmone ;  and,  hardly  passing  it,  came 
unto  a  ]3lace  which  is  called  The  Fair  Havens  ; 
nigh  whereunto  was  the  city  of  Lasea. 

Now  when  much  time  was  spent,  and  when 
sailing  was  now  dangerous,  because  the  fast 
was  now  already  past,  Paul  admonished  them, 
and  said  unto  them,  Sirs,  I  perceive  that  this 
voyage  will  be  with  hurt  and  much  damage, 
not  only  of  the  lading  and  ship,  but  also  of  our 
lives.  Nevertheless  the  centurion  believed  the 
master  and  the  owner  of  the  ship,  more  than 
those  things  which  were  spoken  by  Paul.  And 
because  the  haven  was  not  commodious  to  win- 
ter in,  the  more  part  advised  to  depart  thence 
also,  if  by  any  means  they  might  attain  to  Phe- 
nice,  and  there  to  winter;  which  is  a  haven 
of  Crete,  and  lieth  toward  the  southwest  and 
northwest.  And  when  the  south  wind  blew 
softly,  supposing  that  they  had  obtained  their 
purpose,  loosing  thence,  they  sailed  close  by 
Crete.  But  not  lonsr  after  there  arose  aficainst 
it    a    tempestuous   wind,    called    Euroclydon, 


Paul's  voyage  akd  shipwreck.        199 

And  wlien  tlie  sliip  was  caught,  and  could  not 
bear  up  into  the  wind,  we  let  her  drive.  And 
iTinning  under  a  certain  island  which  is  called 
Clauda,  ^Ye  had  much  work  to  come  by  the 
boat:  which  when  they  had  taken  up,  they 
used  helps,  undergirding  the  ship;  and,  fear 
ing  lest  they  should  fall  into  the  quicksands, 
strake  sail,  and  so  were  driven.  And  we 
being  exceedingly  tossed  with  a  tempest,  the 
next  day  they  lightened  the  ship;  and  the 
third  day  we  cast  out  with  our  own  hands  the 
tackling  of  the  ship.  And  when  neither  sun 
nor  stars  in  many  days  appeared,  and  no  small 
tempest  lay  on  us,  all  hope  that  we  should 
be  saved  was  then  taken  away. 

But  after  long  abstinence,  Paul  stood  forth 
in  the  midst  of  them,  and  said.  Sirs,  ye  should 
have  hearkened  unto  me,  and  not  have  loosed 
from  Crete,  and  to  have  gained  this  harm  and 
loss.  And  now  I  exhort  you  to  be  of  good 
cheer :  for  there  shall  be  no  loss  of  any  man's 
life  among  you,  but  of  the  ship.  For  there 
stood  by  me  this  night  the  angel  of  God,  whose 
I  am^  and  whom  I  serve,  saying.  Fear  not,  Paul : 


200       Paul's  voyage  aistd  shipwreck. 

thou  must  be  brought  before  Cesar:  and,  lo, 
God  liatli  given  thee  all  them  that  sail  with 
thee.  Wherefore,  sirs,  be  of  good  cheer:  for  I 
believe  God,  that  it  shall  be  even  as  it  was  told 
me.  Howbeit  we  must  be  cast  upon  a  certain 
island.  But  when  the  fourteenth  night  was 
come,  as  we  were  driven  u^  and  down  in  Adria, 
about  midnight  the  shipmen  deemed  that  they 
drew  near  to  some  country ;  and  sounded,  and 
found  it  twenty  fathoms :  and  when  they  had 
gone  a  little  further,  they  sounded  again,  and 
found  it  fifteen  fathoms.  Then  fearing  lest  they 
should  have  fallen  upon  rocks,  they  cast  four 
anchors  out  of  the  stern,  and  wished  for  the 
day.  And  as  the  shipmen  were  about  to  flee 
out  of  the  ship,  when  they  had  let  down  the 
boat  into  the  sea,  under  color  as  thoug-h  thev 
would  have  cast  anchors  out  of  the  fore  ship, 
Paul  said  to  the  centurion  and  the  soldiers, 
Except  these  abide  in  the  ship,  ye  cannot  be 
saved.  Then  the  soldiers  cut  off  the  ropes  of 
the  boat,  and  let  her  fall  off.  And  while  the 
day  was  coming  on,  Paul  besought  them  all  to 
take  meat,  saying.  This  day  is  the  fourteenth 


Paul's  voyage  aot)  shipweeck.        201 

day  that  ye  liave  tarried  and  continued  fasting, 
having  taken  nothing.  Wherefore  I  j^ray  you 
to  take  some  meat :  for  this  is  for  your  health : 
for  there  shall  not  a  hair  fall  from  the  head 
of  any  of  you.  And  when  he  had  thus  spoken, 
he  took  bread,  and  gave  thanks  to  Grod  in 
presence  of  them  all :  and  when  he  had  broken 
it,  he  began  to  eat.  Then  were  they  all  of 
good  cheer,  and  they  also  took  some  meat. 
And  we  were  in  all  in  the  ship  two  hundred 
threescore  and  sixteen  souls.  And  when  they 
had  eaten  enough,  they  lightened  the  ship,  and 
cast  out  the  wheat  into  the  sea.  And  when  it 
was  day,  they  knew  not  the  land:  but  they 
discovered  a  certain  creek  with  a  shore,  into 
the  which  they  were  minded,  if  it  were  possi- 
ble, to  thrust  in  the  ship.  And  when  they  had 
taken  u-p  the  anchors,  they  committed  tliem- 
selves  unto  the  sea,  and  loosed  the  rudder 
bands,  and  hoisted  up  the  mainsail  to  the  wind, 
and  made  toward  shore.  And  falling  into  a 
place  where  two  seas  met,  they  ran  the  ship 
aground ;  and  the  forepart  stuck  fast,  and  re- 
mained unmovable,  but  the  hinder  part  was 


202       Paul's  voyage  and  shtpweeck. 

broken  with  the  violence  of  the  waves.  And 
the  soldiers'  counsel  was  to  kill  the  prisoners, 
lest  any  of  them  should  swim  out,  and  escape. 
But  the  centurion,  Avilling  to  save  Paul,  kept 
them  from  their  purpose ;  and  commanded  that 
they  which  could  swim  should  cast  themselves 
first  into  the  sea,  and  get  to  land :  and  the  rest, 
some  on  boards,  and  some  on  broken  pieces  of 
the  ship.  And  so  it  came  to  pass,  that  they 
escaped  all  safe  to  land. 

And  when  they  were  escaped,  then  they 
knew  that  the  island  was  called  Melita.  And 
the  barbarous  j^eople  showed  us  no  little  kind- 
ness: for  they  kindled  a  fire,  and  received  us 
every  one,  because  of  the  present  rain,  and  be- 
cause of  the  cold.  And  when  Paul  had  gath- 
ered a  bundle  of  sticks,  and  laid  them  on  the 
fire,  there  came  a  viper  out  of  the  heat  and 
fastened  on  his  hand.  And  when  the  barba- 
rians saw  the  venomous  beast  hang  on  his 
hand,  they  said  among  themselves,  No  doubt 
this  man  is  a  murderer,  whom,  though  he  hatli 
escaped  the  sea,  yet  vengeance  suifereth  not  to 
live.     And  he  shook  off  the  beast  into  the  fire, 


PAULS  VOYAGE  AND  SHIPWEECK.    203 

and  felt  no  liarm.  Howbeit  they  looked  when 
lie  should  have  swollen,  or  fallen  down  dead 
suddenly:  but  after  they  had  looked  a  great 
while,*  and  saw  no  harm  come  to  him,  they 
chanired  their  minds,  and  said  that  he  was  a 
god. 

In  the  same  quarters  were  possessions  of  the 
chief  man  of  the  island,  whose  name  was  Pub- 
lius;  who  received  us,  and  lodged  us  three 
days  courteously.  And  it  came  to  pass,  that 
the  father  of  Publius  lay  sick  of  a  fever  and  of 
a  bloody  flux :  to  whom  Paul  entered  in,  and 
prayed,  and  laid  his  hands  on  him,  and  healed 
him.  So  when  this  was  done,  others  also,  which 
had  diseases  in  the  island,  came,  and  were 
healed :  who  also  honored  us  with  many  hon- 
ors ;  and  when  we  departed,  they  laded  us 
with  such  things  as  were  necessary.  And  after 
three  months  we  departed  in  a  ship  of  Alex- 
andria, which  had  wintered  in  the  isle,  whose 
sign  was  Castor  and  Pollux.  And  landing  at 
Syracuse,  we  tarried  there  three  days.  And 
from  thence  we  fetched  a  compass,  and  came  to 
E-hegium:  and  after  one  day  the  south  wind 


204        Paul's  voyage  and  shipweeck. 

blew,  and  we  came  the  next  day  to  Piiteoli : 
where  we  found  brethren,  and  were  desh'ed  to 
tarry  with  them  seven  days :  and  so  we  went 
toward  Rome.  And  from  thence,  w^hen  the 
brethren  heard  of  us,  they  came  to  meet  us  as 
far  as  Appii-forum,  and  The  Three  Taverns : 
whom  when  Paul  saAV,  he  thanked  God,  and 
took  courage.  And  when  we  came  to  Rome, 
the  centurion  delivered  the  prisoners  to  the 
captain  of  the  guard  :  but  Paul  was  suffered  to 
dwell  by  himself  with  a  soldier  that  kept  him. 
And  it  came  to  pass,  that  after  three  days  Paul 
called  the  chief  of  the  Jews  together :  and  when 
they  were  come  together,  he  said  unto  them, 
Men  and  brethren,  though  I  have  committed 
nothing  against  the  people,  or  customs  of  our 
fathers,  yet  was  I  delivered  prisoner  from  Jeru- 
salem into  the  hands  of  the  Romans.  Who, 
when  they  had  examined  me,  would  have  let 
me  go,  because  there  was  no  cause  of  death  in 
me.  But  wlien  the  Jews  spake  against  it,  I 
was  constrained  to  appeal  unto  Caesar;  not 
that  I  had  aught  to  accuse  my  nation  of.  For 
this  cause  therefore  have  I  called  for  you,  to 


PAULS  VOYAGE  AND  SHEPWEECK.     205 

see  yoiij  and  to  speak  with  you :  because  that 
for  the  hope  of  Israel  I  am  bound  with  this 
chain.  And  they  said  unto  him,  We  neither 
received  letters  out  of  Judea  concerning  thee, 
neither  any  of  the  brethren  that  came  showed 
or  spake  any  harm  of  thee.  But  we  desire  to 
hear  of  thee  what  thou  thinkest:  for  as  con- 
cerning this  sect,  we  know  that  everywhere  it 
is  spoken  against.  And  when  they  had  ap- 
pointed him  a  day,  there  came  many  to  him 
into  his  lodging ;  to  whom  he  expounded  and 
testified  the  kingdom  of  God,  persuading  them 
concerning  Jesus,  both  out  of  the  law  of  Moses, 
and  out  of  the  prophets,  from  morning  till 
evenino'.  And  some  believed  the  thino^s  which 
were  spoken,  and  some  believed  not.  And 
when  they  agreed  not  among  themselves,  they 
departed,  after  that  Paul  had  spoken  one  word. 
Well  spake  the  Holy  Ghost  by  Esaias  the 
2^roj)het  unto  our  fathers,  saying.  Go  unto  this 
people,  and  say.  Hearing  ye  shall  hear,  and 
shall  not  understand;  and  seeing  ye  shall  see, 
and  not  perceive :  for  the  heai't  of  this  people 
is  waxed  gross,  and  their  ears  arc  dull  of  jiear 


206        Paul's  voyage  and  shipweeck. 

ing,  and  their  eyes  liave  they  closed ;  lest  tliey 
should  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their  heart,  and 
should  be  converted,  and  I  should  heal  them. 
Be  it  known  therefore  unto  you,  that  the 
salvation  of  God  is  sent  unto  the  Gentiles,  and 
that  they  will  hear  it.  And  when  he  had  said 
these  words,  the  Jews  departed,  and  had  great 
reasoning  among  themselves.  And  Paul  dwelt 
two  whole  years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him,  preaching 
the  kingdom  of  God,  and  teaching  those  things 
which  concern  the  Lord  Jesus  Christ,  with  all 
confidence,  no  man  forbidding  him.  Acts  xxvii. 
a?icl  xxviii. 


X. 


JULIUS,  THE    CENTUEIOI^    OF   PAUL's    VOYAGE   TO 
EOME. 


The  island  of  PauVs  sliipwreck  tvas  called 
Melita,  wliicli  we  have  no  doubt  is  the  Malta 
of  our  times.  Ahnost  all  the  local  traditions 
of  Malta,  about  Paul  and  the  incidents  or  cir- 
cumstances of  the  voyage,  and  of  the  wrecking 
of  the  vessel  as  given  in  the  Acts,  are  aj^proved 
of  by  Dr.  Kitto,  Mr.  Smith,  of  Jordan-Hill,  and 
by  other  recent  and  able  writers.*     So  well 

*  A  knowledge  of  the  ships  and  navigation  of  the  ancients,  and  of 
tlie  form  and  structure  of  Greek  and  Roman  vessels,  and  of  the  way 
in  which  they  were  worked,  and  of  the  trade  and  travel  carried  on  in 
the  apostle's  day  between  Alexandria  and  Europe,  removes  many  of 
the  difficulties  that  at  first  seem  to  rise  up  in  the  minds  of  inqiiiring 
students  as  they  read  the  history  of  Paul's  voyage  to  Rome.  In  the 
great  and  scholarly  works  of  the  late  Admiral  Sir  Charles  Penrose, 
and  also  of  James  Smith,  Esq.,  and  of  Conybearc  and  Ilowson,  this 
whole  subject  has  been  ably  treated.  The  eye  of  a  sailor  and  the 
l)eu  of  the  scholar  have  been  so  united  in  these  works  for  the  eluci- 
dation of  the  voyage  and  wrecking  of  the  apostle,  that  but  little  more 
can  be  desired. 

207 


208  JULIUS   THE    CEXTUEION. 

satisfied  are  we  of  this,  that  we  consider  it  time 
lost  to  refute  the  opinion  that  the  island  of  the 
shipwreck  was  Venice  or  Meleda  in  Dalmatia. 
The  Malta  of  our  day  was  the  Melita  of  the 
Acts.  ISTor  is  there  any  difficulty  about  Adria^ 
for  the  Adriatic  sea,  according  to  ancient  usage, 
means  all  the  Mediterranean  between  Greece 
on  the  one  side  and  Italy  and  Sicily  on  the 
other.  It  was  sometimes  called  the  Gulf  of 
Adria. 

And  ivlien  it  ivas  determined — decided  upon 
by  Festus  the  Roman  governor.  This  does  not 
mean,  however,  that  any  violence  was  done 
either  to  the  free-agency  of  the  apostle  or  of  the 
Koman  governor.  It  Vv^as  God's  purpose  that 
Paul  should  stand  before  Caesar  in  Eome ;  and 
for  the  fulfilling  of  that  purj^ose,  the  apostle 
himself  is  left  free  to  make  his  appeal  to  the 
emperor,  and  the  authorities  acting  according 
to  their  own  judgment  and  pleasure  determined 
to  send  him.  We  probably  means  Paul,  Timo- 
thy, Aristarchus,  and  Luke  the  writer,  as  well 
as  other  prisoners.  Paul's  companions  were 
not  sent  as  criminals  or  prisoners,  but  went  as 


JULIUS   THE    CENTURION.  209 

his  friends  and  fellow  laborers  wlio  felt  a  deep 
sympatliy  for  him,  and  thus  desired  to  show 
their  love  for  the  cause  in  which  he  was  labor- 
ing and  for  which  he  suffered  so  much.  This 
Aristarchus  is  j)robably  the  same  who  is 
mentioned  Col.  iv.  10,  and  if  so,  for  some  cause 
or  otherj  he  was  also  made  at  a  subsequent 
time  the  apostle's  fellow-prisoner.  The  cen- 
turion of  Capernaum,  and  the  centurion  in 
command  at  the  crucifixion,  saw  and  heard 
the  Lord  Jesus  themselves  in  the  days  of  his 
flesh ;  but  Cornelius,  the  centurion  of  Cesarea, 
and  Julius,  the  centurion  who  had  charge  of 
Paul  during  his  voyage  and  shipwreck  on  his 
way  to  Eome,  do  not  appear  to  have  known 
anything  of  our  Lord  except  what  they  learned 
from  the  apostles  Peter  and  Paul.  And 
though  this  fact  may  seem  scarcely  worthy  of 
note,  it  is  not  without  signification.  For  it 
proves  to  us  that  the  Gosj^el  preached  by 
Christ's  ministers  has  the  same  effect  that  it 
had  when  preached  l)y  himself  And  this  is 
according  to  his  promise  and  to  his  prayer  in  be- 
half of  all  who  should  hear  of  him  and  believe 


210  JULIUS    THE    CENTUEION. 

upon  him  tlirougli  tlie  Word ;  that  is,  the  doc- 
trines which  he  commanded  his  ministering 
servants  to  teach  and  preach  in  all  the  world. 
Accordingly,  when  Peter  preached  to  the  cen- 
turion at  Cesarea,  and  Paul  became  acquainted 
with  the  centurion  who  had  charge  of  him  to 
take  him  to  Rome,  we  suppose  the  effect  was 
similar  to  that  produced  on  those  who  saw  our 
Lord's  miracles  and  witnessed  his  conduct 
amid  his  sufferings  and  in  death. 

1.  The  circumstances  under  which  we  first 
make  the  acquaintance  of  the  centurion  Julius, 
the  E-oman  officer  in  command  during  the  voy- 
age and  shipwreck  of  Paul  on  his  way  to  Rome, 
are  worthy  of  consideration.  When  the  ship 
struck  and  was  about  to  be  dashed  to  pieces  by 
the  violence  of  the  sea,  we  find  the  military 
authority  of  Rome  on  board  the  wrecking  ship. 
A  number  of  prisoners  were  crowded  together 
in  that  ship  on  their  way  to  the  imperial  city. 
It  was  natural  at  such  a  time  that  every  one 
should  try  to  save  himself,  and  that  the  prison- 
ers should  not  only  save  themselves  from  a 
grave  in  the  sea,  but  escape  also  from  their 


JULIUS    THE   CENTURION.  211 

keepers.  But  tlie  soldiers  knowing  tliat  if  this 
sliould  happen  they  would  be  blamed,  pro- 
j)osed  to  put  the  prisoners  to  death  to  prevent 
the  possibility  of  censure  for  their  escape. 
Here  it  is  that  the  centurion  Julius  arrests  our 
attention.  Being  in  command,  his  authority  is 
used  to  prevent  the  killing  of  the  prisoners. 
Not  that  he  was  less  familiar  than  his  soldiers 
to  deeds  of  cruelty  and  blood,  but  because  of 
his  regard  for  Paul.  He  does  not  seem  to  have 
had  any  care  for  the  lives  of  the  other  prisoners, 
but  wishing  to .  save  Paul,  he  kept  them  from 
their  purpose. — Acts  xxvii.  43. 

But  why  did  the  centurion  desire  to  save  the 
apostle?  We  are  told  Avhen  it  was  decided 
that  Paul  should  be  sent  into  Italy,  that  he  was 
delivered  with  other  prisoners  "  unto  one 
named  Julius,  a  centurion  of  Auo:ustus'  band, 
and  that  when  the  ship  touched  at  Sid  on," 
Julius  courteously  entreated  Paul,  and  gave 
him  liberty  to  go  unto  his  friends  to  refresh 
himself.  Verses  1-3.  Here  is  a  happy  contrast. 
A  military  officer  shows  more  kindness  to  the 
apostle  than  his  own  countrymen,  or  the  civil 


212  JULIUS   THE   CENTUEIOK 

authorities  liave  done.  Felix  and  Festus  and 
tlie  Jews  were  unreasonable  in  tlieir  enmity  and 
prejudices.  But  should  we  not  expect,  in  the 
military  profession,  and  on  the  part  of  those 
who  are  educated  to  be  gentlemen  and  to  have 
the  command  of  bodies  of  men,  and  to  be  in- 
trusted with  the  most  important  events  and 
negotiations,  such  lofty  sentiments,  such  a  keen 
sense  of  honor,  and  such  nobleness  and  gene- 
rosity as  to  overcome  all  prejudice,  and  to  treat 
those  in  their  power  not  only  with  justice  but 
with  kindness.  This  we  are  prepared  to  ex- 
pect from  this  man's  education  and  profession, 
and  such  was  in  fact  the  conduct  of  all  the  cen- 
turions referred  to  in  the  Gospel. 

Julius  belono^ed  to  Auo;ustus'  band — Cohors 
Augusta — ^was  the  emperor's  body  guard.  Lejp- 
silts  on  Tacitus,  His.  lib.  ii.,  says  he  has  identi- 
fied the  very  name  of  this  cohort  on  an  ancient 
marble.  (See  also  Suetonius'  Nero.)  This 
band,  therefore,  has  no  reference  to  the  city  of 
Sebaste,  but  to  service  in  immediate  connection 
with  the  emperor.  It  was  a  cohort  belonging 
particularly  to  the  emperor,  or  had  charge  of 


JULIUS    THE    CEIS^TURION".  213 

his  j)alace  and  person.  Julius,  then,  was  not 
an  ordinary  officer.  He  had  been  selected  be- 
cause of  his  eminent  character  and  services  for 
a  post  of  peculiar  trust.  He  must  then  have 
possessed  more  intelligence  than  most  others; 
was  no  doubt  well  acquainted  with  the  world  ; 
a  good  judge  of  men  ;  has  travelled  and  read 
much ;  conversed  with  the  most  intelli2:ent  of 
many  countries  and  nations  ;  is  qualified  to  give 
information  and  advice  at  a  moment's  notice  to 
the  emperor.  He  has  been  to  Judea,  and  is 
now  returning  to  Rome,  and  the  prisoners  are 
put  under  his  care.  He  was  able  at  once  to  see 
that  Paul,  though  a  man  of  rather  small  stature 
and  no  great  bodily  presence,  was,  however,  no 
common  man.  Paul  was  now  full  of  years. 
Has  been  a  minister  of  Jesus  Christ  for  nearly 
thirty  years.  And  as  a  man's  appearance,  his 
expression  of  face,  is  modified  by  the  society  he 
keeps,  the  business  he  follows,  and  more  than 
all  by  the  sentiments  he  indulges,  so  no  doubt 
to  some  extent  the  apostle's  countenance  was 
an  index  to  his  principles  and  feelings.  There 
are  of  course  exceptions,  but  somehow  or  other 


214  JULIUS   THE   CENTURIOIT. 

religious  creeds  are  seen  even  in  the  sliaj)e  and 
expression  of  men's  faces.  Long  continued 
thought  and  deep  feelings  mould  the  counte- 
nance. Paul's  face,  then,  must  by  this  time 
have  beamed  with  lofty  motives  and  heavenly 
hopes.  JSTor  would  such  an  observing  officer  as 
this  centurion  fail  to  become  acquainted  with 
the  malice  of  his  enemies,  or  to  have  heard  of 
the  selfishness  and  bribery  of  his  judges,  nor 
would  he  overlook  the  zeal  and  self-denial,  and 
ungrudging,  whole-hearted  devotion  of  the  apos- 
tle to  the  service  of  Christ.  How  lomr  the  cen- 
turion  has  been  absent  from  Rome  we  do  not 
know ;  nor  how  long  he  was  at  Cesarea ;  but  it 
is  probable  as  Paul  was  a  Roman  citizen,  and 
had  been  two  years  in  prison  at  Cesarea,  that 
he  had  learned  somethins:  of  him  before  the 
voyage  commenced.  And  as  Paul  was  famed 
for  learning  and.  eloquence,  and  had  several 
times  been  permitted  to  make  an  oration  in  his 
behalf,  it  is  not  at  all  impossible-^but  is  in- 
deed very  probable — that  Julius  had  at  some 
time  heard  tlie  apostle  ^^lead  his  cause  before 
some  of  the  distinguished  persons  of  Cesarea; 


JULIUS   THE   CENTUEIOI^.  215 

had  heard  the  wonderful  story  of  his  conversion ; 
and  liow  he  had  been  persecuted,  and  was  still 
willing  to  2:)reach  and  suffer  and  die  for  the 
faith  he  had  once  endeavored  to  destroy.  It  is 
not  askino*  too  much  to  believe  that  he  was 
more  or  less  acquainted  with  Paul's  history  be- 
fore he  received  him  as  a  prisoner  to  be  con- 
veyed to  Rome.  And  as  a  man  of  the  world, 
with  the  clear  eye  of  a  well-educated  and  tra- 
velled officer,  and  comparatively  without  the 
malice  or  prejudices  of  sects  or  race,  he  was 
satisfied  that  Paul  was  a  man  greatly  misrepre- 
sented and  abused,  and  was  a  man  of  an  extra- 
ordinaiy  character.  He  could  see  that  Paul 
was  a  man  of  great  learning  and  of  intellectual 
power ;  that  he  was  not  ignorant,  vain,  self- 
conceited,  nor  morbid,  nor  devoted  to  pleasure, 
nor  file  seeking  of  fame  nor  power.  He  felt 
satisfied  that  his  motives  were  pure ;  that  he 
was  neither  knave  nor  fanatic.  There  was 
something  about  the  apostle  that  at  once 
attracted  the  intelligent  Koman  officer's  kind 
regards,  and  this  impression  would  only  be  the 
deeper,  if  he  had  previously  learned  anything 


216  JULIUS    THE    CENTUr.ION. 

of  liis  character  or  of  liis  doctrines  tliat  caused 
liim  to  feel  a  peculiar  interest  in  liim,  and  wish 
to  preserve  his  life  for  their  sake.  AYhat  was 
it,  then,  that  attracted  the  kind  regards  of  the 
Koman  officer?  It  could  not  have  been  his 
sacerdotal  character.  For  Paul  was  not  of  the 
Levitical  tribe,  nor  did  he  wear  priestly  robes. 
Indeed  it  would  seem  that  but  few  Jewish 
priests,  but  few  of  the  tribe  of  Levi,  ever  be- 
came Gospel  ministers.  We  read  in  Acts  vi.  7, 
that  a  great  company  of  the  priests  were  obe- 
dient to  the  faith ;  but  we  do  not  hear  of  them 
again.  There  is  no  record  of  any  of  them  hav- 
ing become  Christian  ministers.  At  all  events 
Paul  ^vas  not  a  priest.  There  is  in  fact  but  one 
priest  who  has  jDower  to  mediate  between  God 
and  man :  the  "  great  High  Priest,  who  has 
passed  into  the  heavens."  The  Church  has  had 
prophets  and  apostles,  and  now  has  evangelists, 
pastors  and  teachers,  but  only  one  priest — 
Jesus  Christ.  It  was  not,  therefore,  because 
Paul  claimed  any  peculiar  attention  as  a  priest 
that  the  centurion  desired  to  save  him. 

The  Adramittium  of  the  narrative  was  not 


JULIUS    THE    CENTUKION.  217 

Hadrumatum  of  Africa,  as  some  say,  and  liave 
thereby  brought  confusion  into  the  history,  but 
tlie  Adramittium  of  Asia  Minor.  At  Myra  of 
Lycia,  a  flourishing  seaport  in  Asia  Minor,  the 
centurion  transfers  the  prisoners  into  a  ship 
laden  with  corn,  bound  from  Alexandria  to 
Rome.  Tliis  was  a  large  ship — live  hundred 
tons — having  on  board,  beside  her  cargo,  tAVO 
hundred  and  seventy-six  persons.  The  voyage 
with  corn  from  Egypt,  which  was  then  the 
granary  of  the  Roman  Empire,  to  Italy  was  a 
common  one,*  and  this  course  from  Alexandria 
to"  Puteoli  the  ordinary  one.  Lardiner  has  also 
proved  that  it  was  common  at  this  time  to  send 
prisoners  from  Judea  and  other  provinces  to 
Rome.  ISTor  was  it  strange  that  this  vessel  was 
found  at  Lycia,  for  not  having  the  compass, 
they  pursued  a  circuitous  route,  scarcely  ever 
going  out  of  sight  of  land. 

The  progress  of  this  vessel  seems  to  have 
been  beset  with  many  dangers.  And  by  and 
by,  we  find  the  centurion  following  the  advice 
of  the  master  and  owner  rather  than  taking 
the  counsel  of  Paul,     This  was  natural.     Paul 

10 


218  JULIUS    THE    CEXTUEIOTq-. 

was  neither  owner  nor  pilot,  nor  was  lie  an  old 
mariner.  The  centurion  may  have  thought  this 
is  a  subject  out  of  his  line ;  but  still  he  found, 
in  the  end,  that  Paul  was  right,  even  about 
navigating  the  ship. 

Read  here  verses  9,  10,  11,  12  of  chapter 
xxvii. 

As  nearly  as  we  can  make  it  out,  the  case 
was  on  this  wise  :  The  direct  course  of  the  ship 
would  have  been  along  the  north  coast  of  the 
island  of  Candia,  anciently  called  Crete.  This 
island  is  about  forty  miles  broad  and  one  hun- 
dred and  eighty  miles  long.  It  would,  there- 
fore, have  been  a  guide  to  the  mariners  for  at 
least  two  hundred  miles.  But  the  wind  blow- 
ing from  the  northwest,  instead  of  going  along 
the  northern  shore  of  this  island,  they  steered 
under  its  shelter  on  the  south  side,  until  they 
passed  Salmone  and  came  to  a  place  called 
Fair  Havens.  Here  a  difference  of  o^^inion 
arises  as  to  what  should  be  done.  As  they 
had  neither  compass  nor  steam,  and  the  winter 
was  upon  them,  and  the  safe  season  for  navi- 
gating the  Mediterranean  was  over,  it  was  pro- 


JULIUS  THE  ce:s^turio]^.  219 

posed  to  spend  tlie  winter  tliere  or  at  some 
port  on  tlie  soiitliern  coast  of  Candia,  or  to 
double  Cajye  Matala,  and  try  to  get  to  Plieniee, 
some  fifty  miles  fartlier,  where  tliere  was  a 
more  commodious  harbor.  Paul  advised  them 
to  remain  at  •  Fair  Havens ;  but  the  o^Dinion  of 
the  master  and  ship-owner  j)revailed,  and  they 
attempted  to  reach  Phenice,  and  with  what 
result  we  shall  soon  see.  Accordingly  they 
hoist  anchor  and  give  their  sails  to  the  breeze 
for  the  port  of  Phenice,  and  with  a  few  hours 
of  fair  wind  would  have  reached  it ;  but  a  ty- 
phoon comes  after  them  from  the  northeast, 
and  it  is  in  vain  they  try  to  get  to  the  desired 
haven.  All  they  can  do  is  to  let  the  vessel 
scud — drive  before  the  wind — and  instead  of 
gaining  Phenice,  they  come  up  under  the  lee 
of  Clauda,  an  island  twenty  or  thirty  miles 
south  of  Phenice.  But  now  something  must 
be  done,  for  they  are  rushing  to  certain  destruc- 
tion on  the  quicksands  of  Africa.  But  it  se^ms 
that  then  as  now,  every  ship  had  a  boat  or 
boats,  and  that  as  the  ships  in  those  times  for 
the  most  part  crept  along  the  coast  and  kept 


220  JULIUS   THE   CENTURION. 

lip  ail  almost  every  clay's  communication  witli 
the  land,  so  the  boat  was  not  taken  up  and 
secured  on  deck  as  with  ns  at  the  commence 
ment  of  the  voyage,  but  was  kept  on  the  water 
attached  to  tlie  stern  by  a  roj^e,  ready  for  use, 
as  we  have  often  seen  them  tied  to  the  steam- 
ers on  the  Mississippi  Kiver.  Hence  we  are  told 
that  they  secured  the  boat — that  is,  took  it 
upon  board  the  vessel  so  as  to  keep  it  from 
being  swamped,  and  "  undergirded  the  shijD  "  * 
■ — "frapped  it,"  which  means  passing  strong 
ro2:)es  under  and  around  her  hull,  to  strengthen 
and  prevent  her  from  springing  a  leak  or  going 
to  pieces  under  the  blows  of  the  heavy  seas 
that  struck  her. 

Then  they  "strake  sail,"f  that  is,  set  the 

*  Lord  Anson,  in  his  voyage  round  the  worhl,  speaking  of  a  Span- 
ish man  of  war  in  a  storm,  says,  *'  they  were  obhgcd  to  throw  over- 
board all  their  upper-deck  guns,  and  take  six  turns  of  the  cable  round 
the  ship,  to  prevent  her  opening."  Other  cases  are  also  cited  in  the 
books. 

f  Several  expressions  arc  used  here  that  are  obscure.  It  is  evi- 
dent they  lightened  tlie  ship  by  casting  over  the  cumbrous  wares. 
The  taclding  means  anchors,  cables  and  baggage  not  absolutely  neces- 
sary. By  strakivcj  sail  is  probably  meant  letting  down  the  mast,  or 
cutting  it  away.     They  were  already  under  bare  poles. 


JULIUS    THE    CENTURION.  221 

storm  sails  so  as  to  steady  tlie  vessel,  and 
ste.ered  as  nearly  as  tliey  could  in  a  north- 
westerly course.  But  on  tlie  third  day,  the 
tempest  continuing  violent,  they  threw  over- 
board the  heavy  tackling  of  the  ship.  This 
proves  that  she  was  now  leaking,  and  that  they 
judged  it  necessary  to  lighten  her  as  much  as 
possible.  Then  followed  many  days  of  dark- 
ness and  most  painful  uncertainty.  Neither 
sun  nor  stars  appeared — no  compass — no  vision 
of  land.  They  knew  not  what  moment  they 
might  be  dashed  to  pieces  on  rocks,  or  driven 
on  a  lee  shore.  The  vessel  is  strained  more 
and  more,  and  the  leaking  increases.  If  she  is 
not  dashed  to  pieces,  she  must  soon  sink  in  the 
waves.  What  wild  emotions — Avliat  fee]in<^'*s. 
fears  or  hopes  must  have  filled  the  minds  of 
this  crowd  of  two  hundred  and  seventy-six  per- 
sons, as  they  contemplated  the  prospect  of  be- 
ing wrecked  on  some  unknown  coast !  But 
now  we  see  the  blessino;  of  liavinij:  a  man  of 
God  on  l)oard.  One  whose  lieart  is  stayed  upon 
God,  and  can  hold  intercourse  with  heaven  by 
prayer. 


222  -  JULIUS    THE    CENTURION. 


2.  "But  after  long  abstinence,  Paul  stood 
fortli  in  tlie  midst  of  them,  and  said,  Sirs,  ye 
should  have  hearkened  unto  me,  and  not  have 
loosed  from  Crete,  and  to  have  gained  this 
harm  and  loss.  And  jiow  I  exhort  you  to  be 
of  good  cheer:  for  there  shall  be  no  loss  of  any 
man's  life  among  you,  but  of  the  ship.  For 
there  stood  by  me  this  night  the  angel  of  God, 
whose  I  am  and  whom  I  serve,  saying.  Fear 
not,  Paul ;  thou  must  be  brought  before  Csesar ; 
and  lo,  God  hath  given  thee  all  them  that  sail 
with  thee.  Wherefore,  sirs,  be  of  good  cheer : 
far  I  believe  God,  that  it  shall  be  even  as  it 
was  told  me.  Howbeit,  we  must  be  cast  upon 
a  certain  island." 

Whose  I  €1771,  with  the  correlative,  whom 
I  serve,  is  the  whole  of  religion.  To  belong 
to  God  is  the  height  of  our  faith  and  happi- 
ness. Every  blessing  is  comprehended  in  this 
— that  we  are  God's,  and  that  we  serve  him 
with  all  our  mind  and  with  all  our  soul  and 
with  all  our  strength.     Surely  these  were  glad 


JULIUS   THE   CENTUEION.  223 

tidings — good  news,  and  emphatic,  too,  every 
one  is  to  be  saved — not  one  of  the  two  hundred 
and  seventy-six  persons  on  board  is  to  be  lost 
by  the  wreck.  They  were  all  sinners,  and  all 
except  three  or  four,  heathens,  yet  all  are  to  be 
saved  for  the  sake  of  Paul,  the  servant  of  Jesus 
Christ.  The  wicked  are  often  delivered  from 
temporal  afflictions  for  the  sake  of  the  pious 
among  whom  they  live.  The  tares  are  allowed 
to  grow  for  the  sake  of  the  wheat.  This  was 
God's  gracious  opportunity.  It  was  man's  ex- 
tremity. Helpless,  comfortless,  cheerless,  hoj)e- 
less — it  was  God's  favored  moment  to  a23]3ear 
for  the  lielp  of  his  servants.  "  And  God  shall 
help  her,  and  that  right  early,"  that  is  most  op- 
portunely. And  we  have  here  also  an  illustra- 
tion of  the  apostle's  sincerity  and  boldness.  For 
if  he  is  not  truly  authorized  as  a  messenger  of 
heaven  to  make  such  a  promise — if  he  is  de- 
ceived himself,  or  is  seeking  to  imj^ose  upon 
others — soon  his  prophecy  will  fail  and  destroy 
his  reputation  and  show  tliat  the  faith  he  pro- 
fessed is  a  misera1)le  delusion.  But  he  says,  I 
know  that  it  shall  be  just  as  I  have  said,  for 


224'  JULIUS  THE  cexturio:n'. 

"  there  stood  by  me  tliis  niglit  the  angel  of 
God,"  and  I  know  it  shall  be  as  God  has  said. 
Two  things  here  must  have  arrested  the  atten- 
tion of  the  other  prisoners,  and  especially .  the 
master  and  ship-owner ;  namely,  that  they  had 
made  a  mistake  about  leaving  Fair  Havens, 
and  that  Paul's  sagacity  as  a  seaman  was  to  be 
relied  on  more  than  theirs ;  and,  secondly,  that 
now  he  had  what  they  had  not,  a  communication 
from  the  Supreme  Being — "  the  angel  of  God, 
whom  he  served" — ^had  declared  to  him  the 
particulars  of  their  escape  which  he  had  gladly 
announced  to  them.  For  the  apostle  was  care- 
ful to  let  them  know  that  it  was  not  from  his 
own  natural  sagacity  or  superior  seamanship, 
nor  by  magic  or  witchcraft,  that  he  was  al>le 
to  give  them  so  joyful  an  assurance,  but  that  it 
was  from  the  God  of  heaven  whom  he  served. 
He  honors  his  blessed  master  by  telling  them 
that  all  he  knew  on  the  subject  had  been  re- 
vealed to  him.  The  centurion  must  now  have 
felt  more  than  ever  an  interest  in  him,  when  he 
discovered  that  he  held  direct  communication 
with  heaven.     If  he  was  favorably  impressed 


JULIUS    THE    CEIS^TURION".  225 

witli  Ills  prisoner  when  lie  first  received  Lira  at 
Cesarea — if  lie  felt  an  interest  in  liim  because 
of  liis  learning,  eloquence,  sincerity  and  zeal, 
or  because  lie  seemed  to  liim  to  be  a  persecuted 
man,  having  a  clear  liead,  an  lionest  lieart  and 
a  good  conscience.  Low  mucli  more  may  we 
suppose  that  he  felt  concerned  for  his  safety, 
when  he  saw  that  he  was  filled  with  the  in- 
spiration of  the  most  high  God  ?  If  he  had 
admired  him  before,  because  his  skill  and  know- 
ledge had  enabled  him  to  give  an  advice  about 
wintering  at  Fair  Havens,  which  was  better 
than  the  opinion  of  the  owner  of  the  ship,  and 
wiser  than  all  the  wisdom  of  the  army  and 
navy  on  board  the  ship,  how  much  more  must 
he  have  reverenced  him  now  as  one  whose  wis- 
dom was  directly  from  heaven  ?  And  must  he 
not  also  have  been  constrained  to  believe  that 
the  religion  taught  by  such  a  man  was  the  true 
religion  ? 

And  the  history  is  the  more  remarkable  just 
here,  T)ecause  it  shows  how  completely  Paul, 
though  a  prisoner,  is  now  the  actual  master  of 
the  vessel.     In  fact,  he  is  in  cnnmand,  and  not 

10* 


226  JULIUS   THE    CENTURION. 

tlie  sliip's  master  nor  tlie  captain  of  tlie  guard. 
It  was  under  Paul's  orders  the  soldiers  cut  the 
ropes  of  the  boat  and  let  her  fall  into  the  sea, 
thereby  seeming  to  dei^rive  themselves  of  the 
best,  if  not  the  only  means  left  for  effecting 
their  escape.     Here,   again,  we  see  how  true 
Gourage  snakes  one  a  majority.     We  see  how 
completely  a  man  of  mind — one  mind  self-pos- 
sessed and  stout-hearted,  and  at  perfect  peace 
with   itself,  and    stayed*  upon  God,  gains  an 
ascendency  over  others.     Truly,  it  was  sublime. 
Paul  the  despised  Jew — the  prisoner  under  vari- 
ous charges  in  custody  of  soldiers — on  his  way 
to  the  Mamertine  dungeons — yes,  this  is  the 
man  who,  when  all  on  board  are  exhausted  by 
anxiety,  fear,  toil  and  fasting,  stands  up  and 
says:  "I  pray  you,"  excellent  sirs,  master,  ship- 
owner, Roman  commandant,  and  soldiers  and 
mariners,  fellow  prisoners — all  of  you,  "  I  pray 
you  take  some  meat :  for  this  is  for  your  health : 
for  there  shall  not  a  hair  fall  from  the  head  of 
any  of  you."  "Then  were  they  all  of  good  cheer, 
and  they  also  took  some  meat."     This  was  pro- 
bably the  only  thing  like  a  meal  they  had  taken 


JFLIUS   THE   CENTXJEION.  22^ 

since  the  besrinnino^  of  tlie  storm.  And  after 
thus  refreshing  themselves,  we  find  them  again 
usins:  the  means  that  seemed  best  calculated  to 
secure  their  escape.  They  lightened  the  ship 
by  casting  the  corn  into  the  sea.  Nor  could  it 
at  this  time  have  escaped  so  intelligent  a  man 
as  the  centurion,  to  observe  how  much  more 
confident  and  composed  the  apostle  was  than 
the  rest  of  the  company.  He  alone  could  say 
anything  hopeful.  He  alone  could  say :  "  Sirs, 
be  of  good  cheer:  for  I  believe  God,  that  it 
shall  be  even  as  it  was  told  me."  Blessed  in- 
deed is  the  gift  of  faith.  Blessed  is  he  that 
believes  God!  This  is  happiness.  This  is  a 
refuge  that  never  fails.  Here  is  the  source  of 
true  courage.  The  heart  stayed  upon  God  can 
well  afford  to  be  magnanimous  cheerful,  fear- 
less. "  I  fear  God,  and  know  7io  other  fear,"  is 
truly  sublime.* 

1.  The  accuracy  of  PaiiVs  ])redwtion  is  re- 
marhaUe.  The  vessel  was  to  be  lost,  and  they 
were  to  be  cast  upon  a  certain  island,  yet  not  a 
soul  on  board  was  to  perish.     He  liimself  was 

*  "  Je  crains  Dieu,  et  n'ai  point  d'autre  crainte." 


228  JULIUS   TLIE    CENTUEIOIT. 

to  be  brought  before  the  emperor.  It  might 
have  seemed  probable  that  they  would  be 
wrecked  on  an  island  where  there  were  so 
many,  and  that  a  few  of  the  persons  would  be 
saved,  but  who  could  confidently  declare  that 
every  one  on  the  ship  should  escape  from  a  wa- 
tery grave  ?  This  prediction  he  could  not  have 
made  without  divine  authority.  But  each  and 
every  particular  of  the  prophecy  was  verified. 

2.  The  conversion  of  Paul  has  long  been  re- 
garded by  Lord  Littleton  and  others  as  one  of 
the  strongest  arguments  in  behalf  of  Christ- 
ianity. But  if  the  argument  from  his  conver- 
sion is  so  irresistible  now,  why  was  it  not 
equally  so  when  the  centurion  was  made  a«> 
quainted  with  it  from  the  apostle's  own  lips  '^; 
Surely,  the  demonstration  of  the  truth  of  the 
religion  he  professed  from  his  own  account  of 
his  conversion  when  it  was  accompanied  by 
prophecies  and  miracles  that  proved  him  to  be 
in  communication  with  God,  could  not  have 
been  weaker  than  it  i3  now.  We  should 
think  the  conviction  on  such  a  mind  as  that 
of  the  centurion,  under  all  the  circumstances. 


JULIUS    TIIE    CEXTUKIOX.  229 

must    been  very  strongly  in    favor  of  Christ- 
ianity. 

3.  Let  11^  observe  also  in  tliis  history  a  re- 
markable illustration  of  the  philosophical  Bible 
truth,  tliat  God  is  sovereign  and  man  is  free. 
The  apostle  pointedly  declares  to  the  centurion  : 
"  Except  these  abide  in  the  ship,  ye  cannot  be 
saved."  Verse  31.  By  which  we  understand 
the  apostle  at  one  blow  to  cut  the  Gordian 
knot  about  sovereignty  and  free  agency.  He 
has  declared  that  the  ano-el  of  God  has  told 
him  that  every  soul  is  to  be  saved  from  the 
violence  of  the  sea,  and  he  "  believes  God  that 
it  shall  be  even  as  it  was  told  him ;"  yet  here 
he  says,  the  means  adapted  to  prevent  our  per- 
ishing must  be  used :  "  These  must  abide  in 
the  ship,  or  ye  cannot  be  saved."  The  end  and 
the  means  must  always  go  together.  They  are 
•always  so  in  the  divine  mind.  To  trust  to 
means  is  to  despise  God,  and  to  neglect  the 
use  of  the  means  he  has  appointed  is  presump- 
tuous; is  wicked;  is.  to  tempt  God.  It  was 
God's  purpose  "that  all  should  be  saved  from 
death  at  that  time,  and  in  order  to  this  result 


230  JULIUS    THE    CEISTTURIOI^. 

it  was  his  purpose  tliey  sliould  all  remain  in 
the  ship.  "  Almighty  God,"  says  the  pious 
Burkitt,  "  likes  not  to  be  tied  to  means  himself, 
but  it  is  his  j^leasure  to  tie  us.  Sometimes,  to 
show  his  sovereignty,  he  is  pleased  to  work 
without  means ;  sometimes,  to  show  his  omni- 
potence, he  works  against  means.  The  fire  shall 
not  burn,  the  water  shall  not  drown,  the  iron 
shall  swim,  the  sun  shall  stand  stilL  The 
First  CxVuse  can  suspend  the  power  of  second 
causes  when  he  pleases.  But  as  the  care  of 
the  end  belongs  to  God,  so  the  care  of  the 
means  belongs  to  us,  and  must  be  used  when 
they  may,  and  where  they  can  be  used.  Ac- 
cordingly here  the  mariners,  in  order  to  their 
own  and  others'  preservation,  stay  in  the  ship, 
lighten  it,  undergird  it,  cast  out  their  anchors, 
hoist  up  the  mainsail,  loose  the  rudder-bands, 
and  do  everything  to  their  preservation  whiclf 
was  needful.  Tlie  purpose  of  God  to  prolong 
our  lives  must  not  lessen  our  care  for  tlie  pre- 
servation of  our  lives  :  wlien  God  has  ordained 
and  appointed  means,  we  cannot  expect  to  find 
sa'^ety  in  the  neglect  of  those  means."     Human 


JULIUS   THE   CENTURION".  231 

means  are  not  to  be  nes-lected  because  we  lave 

o 

gracious  and  sovereign  promises,  but  the  rather 
to  be  diligently  used.  The  certainty  of  an 
event  as  seen  by  God  does  not  render  it  im- 
proper for  us  to  use  the  means.  The  determin- 
ing of  the  event  comprehends  the  means  requi- 
site to  effect  it.  And  it  is  our  duty  to  use 
these  means  as  they  are  put  into  our  power  and 
according  to  the  divine  directions,  just  as  dili- 
gently as  if  we  could  save  ourselves,  and  then 
to  trust  in  the  grace  of  God  as  wholly  as  if  we 
could  do  nothino;  at  all.  Salvation  is  of  free 
grace,  through  the  appointed  means. 

4.  AYe  have  here  an  illustration  of  the  bene- 
fits of  leing  in  good  comjoany.  For  Paul's  sake 
the  rest  of  the  prisoners  were  saved  from  death, 
either  from  a  watery  grave  or  from  a  summary 
execution  by  the  soldiers.  One  sinner  destroy- 
eth  much  good.  The  companion  of  fools  shall 
l)e  destroyed.  But  ten  righteous  men  would 
have  saved  Sodom.  For  the  elect's  sake  the 
evil  days  are  shortened.  Let  young  people 
then  remember  that  human  history  is  full  of 
illustrations    of  the   truth    of   the  fable   that 


232  JULIUS    THE    CENTUKIOI^. 

teaclies  tlie  danger  of  Lad  company.  Tlie  les- 
sons of  our  streets  and  of  eveiy-day  life  demon- 
strate its  truth.  Common  sense  as  well  as  tlie 
Bible  warns  us  to  beware  of  evil  doers. 

5.  If  you  ask  us  wlietlier  or  not  Julius,  tlie 
centurion  of  Paul's  voyage  and  shipwreck,  be- 
came a  Cliristian,  we  answer  that  our  history  is 
altogether  silent  on  the  subject.  We  cannot 
answer  categorically  ;  but  we  hope  he  did.  It 
is  seen  from  our  examination  of  the  narration, 
that  he  was  under  the  influence  of  a  man  full 
of  faith  and  of  the  Holy  Ghost ;  of  an  apostle 
who  Avas  intent,  like  his  great  master,  not  to 
destroy  men's  lives,  but  to  save  them ;  and  to 
save  them  not  only  from  death  temj)oral,  but 
from  everlastino;  death.  And  we  have  seen 
that  there  are  circumstances  in  the  centurion's 
connection  with  the  apostle  well  calculated  to 
convince  him  that  the  apostle's  religion  was  dif- 
ferent from  and  superior  to  that  of  the  Jews 
and  Eomans ;  that  by  having  direct  intercourse 
with  heaven,  he  was  clothed  with  credentials 
that  asserted  the  truth  of  the  religion  he  pro- 
fessed ;  and  we  have  found  that  as  a  centurion 


JULIUS    THE    CENTUEIO]!?'.  233 

of  the  royal  Augustan  coliort,  lie  must  liave 
been  a  favorite  officer,  a  man  of  superior  merit, 
probably  on  account  of  liis  learning,  experience 
and  talents;  that  he  was  intelligent  and  well 
travelled,  and  possessed  of  a  mind  compara- 
tively free  from  prejudice  and  well  disciplined. 
Wliat  then  is  to  hinder  our  belief  that  he  was 
converted  to  Christianity?  He  certainly  had 
every  oj)portunity  to  know  the  truth.  Not 
only  had  he  been  in  the  Holy  Land,  and  been 
made  somewhat  acquainted  with  the  facts  of 
our  Lord's  life,  death,  and  resurrection,  and  of 
Paul's  conversion ;  for  we  cannot  suppose  such 
a  man  to  have  travelled  from  Rome  to  Judea  at 
that  tune,  without  having  learned  more  or  less 
about  these  things;  and  then  he  is  in  daily 
contact  with  Paul  on  the  vova2:e,  and  has  an 
opportunity  of  hearing  him  preach  for  some 
three  montlis  that  they  remained  on  the  island, 
where  probably  every  day  Paul  was  the  chap- 
lain of  the  cohort  and  of  his  fellow-prisoners 
and  of  the  crew.  The  centurion  must  have 
known  of  Paul's  miracle,  and  of  his  influence 
among  the  peoj)le  of  Melita.     ISTor  can  we  be- 


234  JULIUS   THE   CEISTTUEION". 

lieve  that  Paul  failed  to  take  pains,  as  far  as 
^vas  becoming  in  a  prisoner,  to  acquaint  him 
with  the  character  of  Christ  and  the  proofs  of 
his  Messiahship.    And  then  we  must  remember 
that  the  last  mention  we  hav^e  in  the  sacred 
narrative  of  the  centurion,  like  the  first,  is  con- 
nected   with    kindness    toward    the    apostle. 
"Wlien  they  all  reached  Eome,  cliap.  xxviii.  16, 
the   centurion   delivered  his  prisoners   to  the 
captain  of  the  guard,  and  Paul  was  allowed  to 
dwell  by  himself  with  a  soldier  that  kept  him. 
This  is  recorded  as  a  special  favor  granted  to 
the  apostle,  and  was  doubtless  secured  for  him 
by  the  influence  of  the  centurion.     And  so  we 
have  no  doubt  the  unusual  liberty  and  kind- 
ness shown  to  Paul,  when  he  was  allowed  to 
dwell  two  years  in  his    own  hired  house  in 
Kome,    and    received   all   that    came   to   him, 
]^reaching  the  kingdom  of  God,  and  teaching 
those   things   which   concern  the  Lord   Jesus 
Christ,  with  all  confidence,  no  man  forbidding 
liim  ;  that  all  this  was  obtained  for  him  by  the 
centurion's  favorable    report  of   his  character 
and  conduct.     It  is  not  then,  we  trust,  presum- 


JULIUS   THE    CENTUEIOK.  235 

ing  on  liistoiy,  to  hope  tliat,  like  tlie  jailer  of 
Pliilippi,  lie  inquired  what  he  should  do  to  be 
saved,  and  receiving  a  similar  answer,  was 
made  a  partaker  of  the  great  salvation. 

6.  Deliverances  from  the  perils  of  a  journey 
hy  land  or  of  a  sea  voyage,  and  especially  from 
the  dangers  of  a  battle  or  of  a  shipwreck,  call 
for  special  thanksgiving,  and  increased  devo- 
tion to  God  and  the  things  of  eternity. 

V.  We  should  not  allow  ourselves  to  be 
discourao-ed  because  we  meet  with  difficulties 
in  the  way  of  duty.  Joseph  was  a  favorite  with 
his  father  and  with  heaven,  yet  his  early  years 
were  crowded  with  what  the  world  calls  bad 
luck  or  sad  mishaps.  Esther  is  left  an  orphan 
in  captivity,  but  her  God  prepares  her  for  the 
crown  of  Persia,  and  then  places  it  on  her 
head,  and  brink's  her  to  the  kinoxlom  to  de- 
liver  his  church  and  save  his  people  from 
their  enemies.  The  Hebrews  are  in  the  way 
of  duty,  though  just  after  they  leave  Egypt 
they  are  shut  in  at  the  Red  Sea.  Difficulties 
at  the  beginning  of  a  journey  or  of  a  voyage, 
or  at  the  opening  of  a  new  business,  are  no 


236  JULIUS    THE    CENTUEION. 

signs  tliat  it  is  not  going  to  turn  out  prosper- 
ously. The  proverb  is,  that  "  a  bad  beginning 
has  a  good  end;"  and  in  the  sense  of  meeting 
with  hindrances  or  obstacles,  it  may  be  re- 
garded as  true.  The  omens  of  Paul's  voyage  » 
were  both  good  and  bad.  The  worst  feature 
about  it  was  the  bad  company  with  whom  he 
was  to  make  a  long  voyage.  Many  a  convict 
from  Great  Britain  to  Botany  Bay  was  compa- 
ratively innocent  at  the  beginning  of  the  voy- 
aore  to  what  he  was  when  he  arrived  at  its  end. 
The  associations  of  the  voyage  were  from  bad 
to  worse  all  the  way.  And  so  the  corruption, 
the  utter  loss  of  shame  and  of  self-respect,  has 
often  been  completed,  and  the  way  to  ruin  has- 
tened by  confining  juvenile  offenders  with  those 
that  were  more  skilled  and  hardened  in  crime. 
To  a  man  of  the  education  and  refinement  of 
Paul,  a  long  vo^^age  with  such  23risoners  and 
soldiers  must  have  been  a  severe  trial.  But  it 
w^as  a  kind  Providence  that  j)ut  such  a  gentle- 
man as  the  Boman  officer,  Julius,  in  command 
of  the  guard  on  that  ship.  Paul  had  appealed 
to  Bome  and  Avas  to  stand  before  Csesar,  think-    , 


JULIUS    THE    CE^^TURION.  237 

ing  that,  as  lie  ^vas  a  Roman  citizen,  lie  could 
find  justice  tliere  ratlier  tlian  among  Lis  own 
countrymen,  or  at  the  court  of  tlie  j)ro-consul  at 
Cesarea ;  but  Lis  voyage  was  in  many  respects 
one  of  tLe  most  disao:reeable  and  dang-erous  on 
record.  NevertLeless  it  was  God's  will  tLat  lie 
sLould  testify  of  Jesus  at  Eome.  It  was  not 
tLen  because  Paul  was  on  board  tLat  tLere  was 
a  storm  and  tLe  vessel  was  lost.  Paul  was  in 
tlie  way  of  duty,  yet  everytLing  seemed  to  be 
worLino^  ao:ainst  liim.  TLe  Jews  laid  in  Avait 
for  Lim,  and  wLen  lie  Lad  escaj)ed  tLeir  Lands, 
tLen  contrary  winds  and  waves  are  against  Lim. 
TLe  malice  of  Lis  enemies,  tLe  unreasonable 
prejudice  of  Lis  own  countrymen,  and  tLe  wars 
of  tLe  elements,  are  all  permitted  to  work 
against  Lim;  yet  tLey  were  all  overruled. 
TLey  all  worked  togetlier  for  Lis  good.  And 
if  no  adverse  circumstances  Lad  followed  tLis 
voyage,  if  no  Divine  interferences,  no  sliipwreck 
and  no  miracles,  tLen  tLere  Lad  been  no  cLurcL 
at  Malta.  "TLe  Lord  liatli  indeed  prepared 
Ins  tlirone  in  tLe  Leavens,  and  Lis  kingdom 
ruletli  over  all."     "  He  maketL  tLe  wratli  of 


238  JULIUS   THE   CEI^^^TUJJION. 

man  to  praise  liim,  and  the  remainder  lie  re- 
strainetL"  God  can  make  all  occurrences  and 
events  promote  the  welfare  of  his  holy  Church. 
Why  then  should  we  not  leave  the  government 
of  the  world  in  his  hands,  and  trust  most  lov- 
ingly to  his  gracious  promises  ?  Plitherto  he 
hath  done  all  things  well.  And  his  wisdom, 
power,  and  goodness  are  as  ample  for  the  fu- 
ture as  they  were  for  the  past.  The  absolute 
.assurance,  however,  of  God's  promises  is  never 
to  be  construed  into  a  neglect  of  the  aj)pointed 
means.  It  is  God's  plan  to  work  by  miracles 
when  ordinary  means  are  used  to  the  utmost. 
"  The  gods  help  those  who  help  themselves." 
The  Divine  promise  is,  that  God's  presence 
shall  always  go  with  his  servants.  The  Lord 
God  is  a  sun  and  a  shield ;  he  will  give  grace 
and  glory,  and  no  good  thing  will  he  withhold 
from  them  that  walk  uprightly.  He  can  raise 
up  friends  for  them  in  the  darkest  hours,  and 
from  the  most  unexpected  sources.  "When  he 
allows  them  to  be  sent  to  prison,  he  will  send 
his  angel  with  them,  and  give  them  a  keeper 
such  as  he  sees  it  is  best  for  them  to  have,  and 


JULIUS  THE  centueio:n".  239 

give  them  favor  in  tlie  siglit  of  their  keepers. 
And  if,  as  in  this  case,  saints  and  sinners  are 
mixed  together,  crowded  up  on  l)oard  the  same 
ship,  still  God  knows  his  people  and  w^ill 
make  a  great  difference  between  them  and 
those  that  serve  him  not.  The  special,  gracious 
j)resence  of  God  is  a  sufficient  and  sure  supjiort 
for  his  people  under  all  the  trials  of  life.  It 
was  no  doubt  a  great  comfort  to  the  apostle, 
that  he  had  such  companions  as  Timothy  and 
Aristarchus  for  the  whole,  or  even  a  part  of 
this  voyage,  and  that  he  was  permitted  to  land 
at  Sidon  and  see  the  brethren  there,  and  re- 
ceive refreshments  and  supplies  from  them  for 
his  tedious  voyage ;  and  that  at  Puteoli,  hav- 
ing escaped  the  perils  of  the  wreck,  he  should 
find  brethren  who  entertained  him  seven 
days,  and  thence  on  his  voyage  to  Rome, 
till  he  met  other  brethren  who  came  to  meet 
him  "  as  far  as  Appii  Forum  and  the  Three 
Taverns,  whom  when  Paul  saw,  he  thanked 
God,  and  took  courage."  And  after  his  arrival 
in  the  imperial  city,  his  greatest  joy  was  to 
WTite  to  the  churches  and  to  preach  Jesus  and 


240  JULIUS    THE    CEXTURIOK 

the  resurrection,  and  salvation  tlirougli  liim, 
Ibotli  to  Jews  and  Gentiles.  But  how  blessed; 
how  much  more  triumphant  his  departure  to 
the  New  Jerusalem,  which  is  above,  the  eternal 
city  of  God  !  Then  he  finished  his  course  with 
joy,  and  put  on  his  crown  of  glory  and  immor- 
tality. 

"  Dear  Jesus  grant  when  our  work  is  done, 
When  the  battle  's 'fought,  the  race  is  run, 
We  may  hear  thy  voice  calling  us  home, 
Across  the  Kiver. 

"  And  though  its  waves  may  be  dark  and  cold, 
May  our  hope  be  bright,  our  faith  be  bold, 
'Till  we  are  gathered  safely  in  thy  fold 

Across  the  River." 
— Mrs.  C.  D.  S.    in  the  "  Pacific  Expositor:* 


XL 


THE    CHOICE    OF   A    CALLIlS-a    OR   PROFESSIOlSr.* 


Lord,  what  wilt  thou  have  me  to  do  ? — Acts  ix.  6. 

The  tliree  grand  essentials  to  our  chief  end, 
whidi  is  happiness  in  this  life  and  in  the  world 
to  come,  or  as  the  catechism  more  definitely 
and  forcibly  expresses  it,  "  to  glorify  God  and 
enjoy  him  forever,"  are  something  to  do,  some- 
thing to  love,  and  something  to  hope  for.  And 
in  finding  this  something  to  do,  to  love  and  to 
hope  for,  and  in  this  doing,  loving  and  hoping, 
is  the  battle  of  life.  And  a  great  battle  it  is. 
To  be  born  into  life  is  a  victory,  and  to  die  is 
a  battle,  but  whether  unto  victory  or  defeat 
depends  uj)on  the  manner  of  our  life.     All  the 

*  This  is  taken  from  a  discourse  entitled  :  *'  Some  thoughts  on  the 
principles  which  should  guide  a  young  man  in  the  choice  of  a  calling 
or  pi'ofession,  delivered  in  Calvary  Church,  San  Francisco,  Sabbath 
evening,  14th  April,  1861,  as  the  fifth  of  the  series  before  the  Young 
Men's  Christian  Association.     By  Rev.  Dr.  Scott." 

11  241 


242  THE    CHOICE    OF    A    PROFESSIOTT. 

way,  however,  from  tli^  cradle  and  our  first 
campaign  into  the  world,  to  the  coffin  and  our 
last  campaign,  when  we  leave  the  field,  it  is  all 
a  battle.  Nor  can  it  Le  otherwise.  'Nov  is  it 
desirable  it  should  be  otherwise.  Nor  is  it 
wise  or  manly  to  dej^lore  that  it  is  so. 

Life  is  a  battle,  a  stern  battle,  that  must  be 
fought,  and  fought  all  the  way  up  hill  and 
against  an  enemy's  batteries.  But  w^ere  it  not 
so,  where  were  the  glory  of  success?  If 
there  was  nothing  to  struggle  against,  where 
were  the  honor  of  winning  ?  Opposition  stimu- 
lates courage ;  difficulties  enhance  the  glory  of 
success,  until,  as  the  poet  says,  "  Danger's  self 
is  lure  alone."  It  is  only  the  coward  who  sinks 
into  the  dust  because  a  lion  is  found  in  the 
path,  or  a  mountain  avalanche  has  fallen  across 
the  road.  A  close  view,  if  his  eye  is  fixed  only 
on  going  ahead  in  the  right  way,  will  show 
him  that  the  lion  is  chained,  or  that  there  is  a 
way  over  the  mountain.  There  is  no  lion  in 
the  way  of  duty  that  does  not  quail  before  an 
honest  eye  and  a  bold  heart.  It  is  not  only 
true,  as  General  Jackson  said,  that  "  true  cour- 


THE    CHOICE    OF   A   TEOFESSIOT^.  243 

age  makes  one  a  majority,"  but  it  is  true  tlie 
brave  "  never  surrender."  They  never  die.  The 
flames  may  turn  their  goods  to  ashes  or  con- 
sume their  dwellings.  The  Avaves  may  swal- 
low up  their  ships.  Thieves  may  rob  their 
safes  and  carry  off  their  gold ;  but  the  truly 
l>rave  are  never  conquered.  When  they  fall  it 
is  to  live  again.  Their  principles  live.  Their 
example  is  imperishable.  The  Sage  of  Marsh- 
iield,  in  his  own  dying  words,  still  lives.  Even 
on  earth  they  generally  win  more  than  they 
lose.  The  highest  and  purest  happiness  is 
found  in  a  firm  adherence  to  principle  and  a 
faithful  discharge  of  duty.  Having  ascertained 
our  duty,  then,  we  must  perform  it.  It  is  more 
than  life.  We  must  conscientiously  and  scru- 
pulously live  up  to  our  principles,  if  we  would 
be  happy.  The  consequences  of  doing  our  duty 
l^elong  to  God.  An  analysis  of  the  text  gives 
us  three  points  that  may  help  us  to  ojDcn  up 
our  theme,  which  is   some  thoughts  ot^  the 

PRINCIPLES  which  should  GUIDE  A  YOUNG  MAN 
IN  CHOOSING  AN  EMPL0Y3IENT  OR  CALLING  FOR 
LIFE. 


24:4  THE    CHOICE    OF   A   PKOFESSION". 

First.  The  text  shows  tliat  God's  jDower  is 
absolute  over  all  creatures  and  agencies,  and 
that  it  is  sometimes  displayed  Avitli  tlie  design 
of  saving,  when,  to  our  view,  it  w^ould  seem 
that  his  purpose  was  to  destroy.  Saul  was 
struck  down,  not  to  die,  but  to  be  raised  up 
again  a  new  man,  that  he  might  become  Paul 
the  apostle  of  the  Gentiles. 

Second.  We  have  here  the  sincere  prayer  and 
earnest  cry  of  a  truly  converted  man,  Lord^ 
what  wilt  tliou  have  me  to  do  f 

It  is  not  what  shall  my  neighbor  do ;  but 
what  wilt  thou  have  me  to  do  ?  It  is  not  what 
wilt  thou  have  me  to  say^  but  what  wilt  thou 
have  me  to  do  ?  It  is  not  the  man  of  profes- 
sions merely,  th^  talker  and  maker  of  fair 
promises  that  is  the  Christian;  but  he  that 
doeth  the  will  of  God.  The  true  inquiry  of 
every  renewed  heart  is  to  know  the  mind  and 
will  of  God,  and  then  to  conform  to  it — to  know 
his  duty  and  do  it.  We  may  as  well  look  to 
find  matter  without  form  or  gravitation,  or  fire 
without  heat,  as  to  find  a  man  converted  to 
God  without  operative  grace. 


THE    CHOICE    OF   A    PROFESSION.  245 

Tldrd.  We  see  that  God  is  pleased  to  give 
an  answer  to  tlie  serious  inquiry :  "What  wilt 
thou  liave  me  to  do  T  Arise,  said  the  Lord, 
cmd  go  info  the  city,  and  it  slicdl  he  told  thee 
^oliat  tliou  must  do.  Before  he  was  going  into 
the  city  to  do  the  devil's  bloodiest  work — to 
persecute  the  followers  of  Christ  unto  death. 
JN'ow  God  tells  him  to  go  into  the  same  city 
for  a  very  different  j)urpose.  His  authority, 
before,  was  from  the  high  priests,  and  his  tra- 
vellino;  escritoire  w^as  full  of  commissions  srivino; 
power  to  destroy;  now  his  authority  is  from 
heaven,  and  to  be  instructed  unto  salvation  for 
himself  and  for  others.  And  althouo-h  Paul's 
conversion  and  call  to  the  ministry  and  a230stle- 
ship  are  miraculous,  yet  his  case  suggests  that 
it  is  a  proper  inquiry  for  every  one  to  make : 
"  Lord,  what  wilt  thou  have  me  to  do  V 

1.  It  is  ol^vious  that  our  choice  of  a  pursuit, 
employment,  calling,  profession  or  the  kind  of 
business  we  are  to  follow  by  which  to  make  a 
living,  and  in  which  to  serve  our  generation, 
our  country  and  our  God,  slioidd  he  determined 
by  j^rinciple,  arul  not  merely  from  chance  or  the 


246  THE  CHOICE  or  a  professio]^. 

wJiims  of  a  moment.  It  requires  no  argument 
to  prove  tliat  young  men,  as  free  agents  and 
rational,  intelligent  beings,  should  be  governed 
by  liigli  coiTect  principles  in  their  choice  of  a 
profession  for  life.  It  is  nevertheless  true,  that 
apparently  trivial  occurrences  have  exercised  a 
controlling  influence  over  the  whole  course  of 
the  lives  of  distino-uished  men.  Sir  "Walter 
Scott's  lameness  probably  had  a  great  deal  to 
do  in  shaping  his  habits,  and  enabling  him  to 
write  the  border  tales  and  historic  novels  that 
have  made  him  immortal  in  the  English  tongue. 
Washington's  love  for  his  mother  kept  him 
from  being  a  sailor,  and  prepared  him  to  be- 
come the  leader  of  the  American  armies  and 
the  Father  of  his  country.  Joseph's  many 
colored  coat  excited  the  envy  of  his  brethren, 
who  threw  him  into  a  j)it  till  the  Ishmaelites 
came  along,  and  then  sold  him  into  Egypt,  and 
the  removal  of  Jacob  and  the  bondage  all  fol- 
lowed. Who  could  have  anticipated  such  re- 
sults from  Joseph's  coat  the  bright  morning  he 
left  Hebron  to  seek  for  his  brethren  who  kej^t 
their  flocks  near  Shechem  ?  or  who  could  have 


THE    CHOICE    OF   A   PROFESSION.  247 

predicted  that  Moses'  blow  on  an  Egyptian's 
head  as  he  was  striving  with  a  Hebrew  in  the 
iiekl,  woukl  lead  to  his  exile  and  his  forty 
years'  education  in  the  wilderness  around 
Mount  Sinai,  that  was  to  qualify  him  for  the 
great  business  of  his  life — the  leading  of  the 
He])rews  out  of  Egypt  and  through  that  same 
wilderness  to  the  borders  of  the  promised  land? 
But  the  occurrences  or  events  that  exerted  a 
controllino"  influence  over  their  whole  subse- 
cpient  life  were  small  only  in  aj^pearance.  They 
ivere  in  reality  great  events — great  because 
they  were  essential  parts  of  "  the  stupendous 
^\'hole "  in  the  hands  of  an  all- wise  and  Al- 
mighty Providence.  They  were  the  spring 
heads  of  a  mighty  stream.  Although  it  is  a 
part  of  the  plan  or  economy  of  the  Supreme 
Providence  to  produce  great  results  from  small 
beginnings,  it  is  not  true  that  there  is  any 
chance  in  the  divine  economy.  All  things  are 
governed  by  laws.  Eternal  j)i*inciples  lie  at 
the  beorinnnioc  of  every  man's  course  in  life  as 
well  as  in  the  production  of  the  universe. 
The  first  thing,  then,  to  be  known  in  regard 


248  THE    CHOICE    OF   A    PEOFESSION. 

to  the  choice  of  a  business  for  life  is,  tliat  it  is 
according;  to  the  will  of  God.  This  is  essen- 
tial.  For  his  will  is  the  supreme  law — tlie 
only  infallible  rule  of  right  and  wrong.  No 
matter,  therefore,  how  great  the  inducements 
held  out  to  do  this,  or  eno^acre  in  that  or  the 
other  business,  if  it  involves  a  sin  against  God, 
or  requires  the  violation  of  any  of  his  command- 
ments, you  must  not  choose  it.  How  can  you 
sin  against  God,  and  do  that  great  wickedness 
in  his  sight?  How,  then,  are  you  to  know 
what  is  according  to  his  will  I  There  are  va- 
rious  methods  by  which  w^e  may  find  out  what 
is  agreeable  to  the  will  of  God,  but  the  main 
thing  for  a  young  man  in  choosing  a  business 
or  profession,  is  to  have  a  satisfactory  answer 
in  his  own  conscience  -  to  the  question :  "  Lord, 
what  wilt  Thou  have  me  to  do  ?"  Gifts  and 
opportunities  are  to  be  considered,  but  the 
main  question  is  transferred  from  time  to  eter- 
nity, from  earth  to  heaven,  and,  as  it  Avere,  from 
our  own  bosom  to  the  mind  of  our  Maker. 
What  pursuit  in  life  is  it  the  will  of  God,  wlio 
has  made  me,  who  is  daily  to  supjport  me,  and 


THE    CHOICE    OF    A    PROFESSION".  249 

who  is  to  be  my  final  Judge,  that  I  should 
choose?  This  is  the  first  and  main  question. 
And  in  seeking  an  answer,  the  first  thing  is  to 
obey  God  in  reference  to  our  personal  salva- 
tion. If  any  man  will  do  the  will  of  God,  he 
shall  know  of  the  doctrine  whether  it  be  of 
God  or  not.  What,  then,  is  God's  will  ?  Our 
Lord  says:  He  that  liearetli  my  word  and  he- 
lieveth  on  him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation ;  but 
is  passed  from  death  unto  life.  And  when  the 
Jews  asked  him,  saying:  What  shall  we  do, 
that  we  might  work  the  works  of  God  ?  Jesus 
answered  and  said  unto  them,  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath 
sent.  John  v.  6.  And  a2:ain,  we  know  that  it 
is  the  commandment  of  God,  that  we  should 
believe  upon  his  only  begotten  Son  Jesus 
Christ.  Accordingly  the  disciples  were  sent  to 
preach  everywhere  repentance  toward  God  and 
faitli  in  Christ.  The  first  duty  of  every  one, 
therefore,  is  to  believe  the  testimony  God  has 
given  of  his  Son  Jesus  Christ,  and  to  accept  of 
him  as  he  is  oifered  in  the  Gospel  as  our  pro 

11* 


250  THE    CHOICE    OF   A   PEOFESSIOjSr. 

j)]iet,  priest  and  king.  Until  we  are  reconciled 
to  God  tlirouo"li  tlie  blood  of  Jesus  Clirlst  as 
our  passover  sacrificed  for  our  sins,  and  feel  our 
isrnorance  and  need  of  divine  illumination  and 
guidance,  Ave  are  not  prepared  to  appreliend 
fully  tlie  momentous  question  of  life :  Lord^ 
vjliat  luilt  tliou  liave  me  to  do  ?  It  is  then  our 
duty  first  to  seek  the  kingdom  of  God  and  his 
righteousness.  It  is  first  both  in  point  and  in 
importance.  But  how  may  a  young  man  know 
w^hat  the  will  of  God  is  ?  Are  we  to  rely  ujDon 
dreams,  or  visions,  or  to  expect  voices  from 
heaven,  or  are  miracles  to  designate  the  busi- 
ness we  are  to  follow?  By  no  means.  The 
age  of  such  miracles  is  past.  But  there  are 
considerations  which,  when  j^roperly  and  prayer- 
fully apj)rehended,  will  enable  a  young  man  to 
know  what  his  pursuit  in  life  should  be,  quite 
as  satisfactorily  as  if  miracles  were  wrought. 
For  example,  when  he  is  debating  in  his  mind 
whether  he  shall  engage  in  this  business,  or 
choose  this  or  that  profession,  let  him  ask  him- 
self: Is  the  lousiness  or  profession  which  he  is 
about  to  choose,  the  one  that  is  the  most  promi- 


THE    CHOICE    OF   A   PEOFESSIOl^T.  251 

neiit  ill  liis  mhid,  wlieu  lie  is  nearest  to  God — 
when  lie  is  the  most  humble  before  God 
and  has  the  most  exalted  views  of  the  divine 
character,  and  the  profonndest  reverence  for 
the  revealed  will  of  God  ?  Has  the  calling  or 
profession  he  is  about  to  choose  the  strongest 
hold  upon  his  mind,  when  he  fixes  his  eye  most 
steadily  upon  death  and  the  judgment  seat  ? 
Is  it  the  business  he  would  prefer  to  be  engaged 
in  when  death  shall  overtake  him  ?  Will  it 
heiiY  the  light  of  eternity,  and  the  scrutiny  of 
the  Judge  of  cpaick  and  dead  ?  And,  secondly^ 
let  every  young  man  be  careful  that  the  busi- 
ness he  selects  has  the  approbation  of  his  own 
conscience.  The  whole  human  heart  is  exceed- 
ingly deceitful ;  but  the  conscience  is  the  most 
delicate,  susceptible,  sensitive  organ  of  the 
liuman  soul.  It  is  so  delicate,  and  so  important 
is  the  moral  faculty  within  us,  that  I  would  fain 
have  you  protect  it  -from  any  abuse  and  from 
every  violence.  So  wondrous  is  the  moral 
economy  under  which  we  live,  that  he  who 
cannot  resist  temptation  is  wanting  in  the  first 
attribute  of  humanity.     The  very-first  yielding 


252  THE  CHOICE  or  a  peofessio::^. 

to  temptation  debases  ug.  Every  unrighteous 
deed  does  the  actor  ten  thousand  fold  more 
harm  than  it  inflicts  upon  the  sufferer.  The 
false  man  is  more  false  to  himself  than  to  any 
one  else.  So  that  it  is  literally  better  to  be 
sinned  aD:ainst  than  to  sin  ourselves.  Better 
suffer  ten  thousand  wi'onsrs  than  to  commit  one 
wrong  in  tiying  to  avenge  ourselves.  The  fire 
of  a  guilty  passion  may  scorch  and  wither 
others,  but  it  burns  the  hottest  at  the  centre/ 
which  is  the  sinner's  OAvn  heart.  And  if  this 
relation  ceased  at  death  it  were  not  so  terrible ; 
but  death  only  makes  it  worse  by  increasing 
the  intensity  of  the  woe,  and  adding  eternity  to 
it.  Every  time  a  man  does  a  Avrong  thing,  he 
subtracts  so  much  from  the  delicacy  and  energy 
of  his  moral  nature.  And  as  our  medical  men 
tell  us  that  all  suffering  and  all  violence  done 
to  our  physical  system,  before  birth,  impairs 
our  constitution,  and  sends  us  into  the  world 
shorn  of  much  of  the  energy,  or  blunted  in  the 
fineness  of  the  perceptions  we  should  other- 
wise have  possessed :  so  every  violation  of  con- 
science in  thi^  life  sends  us  forward  into  eter 


THE    CHOICE    OF    A    PE0FE3SI0:N'.  253 

nity  maimed  and  crippled,  and  incapal3le  of  the 
hiofliest  ilio'lits  of  bliss  wliicli  we  mio;lit  Lave 
readied  by  maintaining  our  moral  nature  more 
perfect.  "Every  instance  of  violated  conscience, 
like  every  broken  string  in  a  liarp,  will  limit 
tlie  compass  of  its  music  and  mar  its  harmonies 
forever."  It  is  of  the  utmost  consequence,  then, 
that  you  preserve  a  good  conscience.  It  is  your 
most  important  faculty.  And  yet  it  is  exceed- 
ingly difficult  to  keep  it  from  being  led  astray 
through  ignorance,  or  by  prejudice  or  passion. 
So  tender  and  susceptible  is  it  of  impressions, 
that  it  has  been  educated  to  "sanction  somewhere 
or  other  every  sin  and  crime  that  fills  the  pages 
of  human  guilt.  It  is  impossible,  therefore,  to 
overstate  the  necessity  of  having  a  good  con- 
science ;  a  conscience  enlightened  by  the  word 
and  spirit  of  God.  For,  unless  our  moral  na- 
ture respond  to  our  intellectual,  our  bosom  is 
the  seat  of  terrible  war.  There  must  be  peace 
at  home.  The  conscience  must  be  satisfied  with 
the  choice  of  the  profession  we  make,  or  we 
shall  want  moral  courage  for  its  prosecution. 
To  undertake  the  pursuit  of  a  business  that 


254  THE    CHOICE    OF   A   PF.OFESSIO^. 

our  own  lieart  is  all  the  time  telling  lis  is  wrong, 
is  like  a  general  marching  an  army  into  an  ene- 
my's country  and  leaving  the  fortresses  and 
forces  of  his  enemy  unconquered  in  his  rear. 
Tliey  will  of  course  annoy  him,  cut  off  his  sup- 
plies, and  finally  destroy  him,  unless  he  is  able 
to  turn  upon  them  and  crush  them.  But  it  is 
not  every  conscience  that  is  a  safe  guide.  An 
hour  aixo  Saul  of  Tarsus  had  as  cle^r  a  con- 
science  that  he  was  right  when  going  to  Da- 
mascus to  persecute  men  and  women  unto  death 
for  being  the  followers  of  Jesus,  as  when  he 
vrent  to  CsBsar's  bloch  to  be  beheaded  for  his 
faith  in  Jesus  as  the  Son  of  God.  The  Jews 
did  not  know  that  Jesus  was  the  Son  of  God 
and  the  Lord  of  glory  when  they  crucified  him. 
They  put  him  to  death  with  a  good  conscience, 
thinking  they  were  serving  God  and  their 
country ;  yet  they  did  it  with  wicked  hands. 
They  committed  an  awful  crime,  though  uncon- 
scious of  it  at  the  time.  While,  therefore,  the 
conscience  is  not  always  to  be  trusted — for 
there  is  a  blind  conscience,  an  ignorant,  unen- 
lio"htened  conscience — it  becomes,  every  one  to 


THE    CHOICE    OF    A    PROFESSIO^T.  255 

try  Ills  conscience  by  prayer  and  by  the  Word 
of  God,  and  be  sure  to  have  its  approbation 
at  tlie  moment  that  he  feels  the  eye  of  God 
beaming  most  fully  uj^on  him.     And  again — 

Thirdly.  Let  a  young  man,  in  choosing  his 
pursuit  for  life,  examine  carefully  whether  the 
business  he  is  setting  his  heart  upon  inspires 
him  with  a  strength  of  loill  to  execute  all  the 
plans  which  are  necessary  to  carry  it  out.  It 
is  folly  to  choose  any  calling  that  we  have  not 
courage  to  follow.  So  tremendous  is  the  power 
of  the  will  as  an  administrator  of  human  affairs, 
that  under  God,  and  next  to  God,  it  is  omnipo- 
tent. In  debating  in  your  own  mind,  then, 
whether  or  not  you  should  choose  this  profes- 
sion or  tliat  calling,  strive  to  ascertain  which 
one  it  is  that  inspires  your  soul  Vvdth  the  great- 
est strength,  and  girds  you  up  the  most  for  dif- 
ficulties and  for  victory.  In  relation  to  which 
pursuit  of  life  do  you  feel  that  success  is  in 
you  ?  As  you  look  at  its  difficulties  and  dan- 
gers, and  greatness,  do  you  feel  within  yourself, 
God  helping,  that  you  have  the  elements  of 
success  within  you  ? 


256  THE    CHOICE    OF   A   PEOFESSION". 

One  of  oiir  countiymen  long  devoted  to  our 
educational  institutions,  in  describing  tlie  men 
we  want  in  our  day,  said :  "  We  want  no  men 
wlio  will  change  like  tlie  vanes  on  our  steeples, 
with  the  course  of  the  popular  wind ;  but  we 
want  men  who,  like  mountains,  will  change  the 
course  of  the  winds."  These  are  just  the  men 
wanted  now:  oneii  ivlio^  like  moimtains  of  gra- 
nite^ ID  ill  cluing  e  tlie  -course  of  tlie  ivincls.  Men 
who  are  not  at  all  distressed  about  the  hosan- 
nah  of  the  crowd ;  men  who  lea.ve  popularity 
for  dolls,  and  remember,  with  an  ancient,  that 
the  path  of  the  gods  is  steep  and  craggy  ;  men 
who  are  willing  sometimes  to  go  to  Coventry, 
and  let  the  populace  howl  on  their  coldest  con- 
tempt ;  men  who  j)refer  the  right  to  the  great- 
est temporal  advantage  or  honor ;  who  can  con- 
test the  frowns  of  fortune,  and  make  good  their 
course  over  the  roughest  seas.  The  ancients 
thouf>-ht  a  virtuous  man  bearinor  misfortunes  a 
far  nobler  sight  than  to  see  him  basking  in  the 
sunshine.  It  is  pleasant  to  see  a  clipper  come 
flying  into  our  glorious  Gate  with  sails  all  set 
and  colors  flying ;  and  yet,  more  heroic  feelings 


THE    CHOICE    or    A   PROEESSIOTT.  257 

are  stirred  witliiii  us  wlien  we  see  a  noble  ves- 
sel tl^at  lias  battled  witli  winds  and  waves  for 
six  montlis,  still  making  good  lier  liarbor, 
tliouo-li  some  of  lier  sails  are  torn  and  some  of 
lier  masts  shivered,  and  every  timber  in  lier  has 
been  tried  by  the  tempest. 

It  is  impossible  to  overestimate  the  import- 
ance of  a  rigid  adherence  to  right  principles 
where  public  sentiment  is  so  fickle  and  yet  so 
potential  as  with  us.  Public  sentiment — the 
embodied  opinions  of  the  public — is  like  the 
atmosphere.  It  is  sweet  and  fresh,  pure  and 
gentle,  or  hot  and  feverish,  just  as  the  breath 
that  is  breathed  into  it  is  hot  or  fresh.  When 
it  comes  from  the  marsh  or  the  fever-guarded 
district,  it  is  sickly ;  but  if  from  the  lovely  vale 
or  tlie  pure  mountain  heights,  it  is  healthful. 
But  when  the  hot  sands  and  sulphurous  blasts 
of  the  desert  gather  into  the  moving  mass,  then 
their  course  is  marked  with  desolation.  The 
particles  of  air  and  grains  of  sand  are  in  them- 
selves small  and  feeble.  It  is  their  aggregation 
*tliat  makes  them  powerful.  It  is  the  poison 
they  gather  in  coming  over  the  infected  district, 


258  THE    CHOICE    OF   A   PEOFESSION. 

and  tlie  momentum  tliey  acquire  in  tlieir  j^ro- 
gress,  that  make  them  so  pernicious.  Aijd  it 
is  just  so  with  public  opinion.  One  man's  call- 
ing, plans,  thoughts  and  preferences  by  them- 
selves may  be  so  insignificant  as  to  have  but 
little  iniluence;  but  when  joined  with  those  of 
his  neighbors,  they  assume  a  shape  and  a 
weight  that  make  them  influential.  There  is 
then  an  individual  responsibility  resting  on 
every  one  for  his  part  of  public  sentiment.  As 
threads  make  the  web,  so  do  individual  opin- 
ions form  pu1)lic  opinion.  And  when,  as  is 
sometimes  the  case,  public  opinion  is  wrong, 
then  it  is  we  are  to  show  our  attachment  to 
our  country  and  our  adherence  to  jmnciple,  by 
maintaining  the  right,  regardless  of  the  fury  of 
the  storm.  A  time-serving  trimmer  deserves 
nothing  but  contempt.  Let  us  know  Avhat  a 
man  really  is,  and  then,  even  if  we  differ  from 
]]hn,  still  we  respect  his  honesty  and  courage. 
We  know  where  he  is,  and  that  he  stands 
by  his  principles  and  is  true  to  his  flag; 
that  he  will  not  sail  under  false  colors.  But  • 
one  says,  it  is  of  no  use,  l)ecause  I  cannot  realize 


THE   CHOICE    OF   A   PROFESSIO]^.  259 

what  I  wisli.  The  2:)ublic  are  against  luc.  I 
oaiinot  resist  the  tempest.  Now  it  may  not  be 
given  ordinarily  to  one  man,  nor  to  any  one 
age,  or  class  of  men,  to  monlcl  public  opinion 
all  at  once.  It  is  usually  the  growth  of  many 
days,  and  the  product  of  many  minds ;  but  still, 
an  individual  responsibility  rests  on  every  one 
for  his  part  of  it.  IS^or  is  it  given  to  any  one  to 
know  how  great  the  effect  may  be  of  a  single 
utterance  of  the  right  word,  or  of  a  good  exam- 
2^1e,  or  of  the  lifting  up  of  the  right  banner  at 
the  critical  moment.  The  Kev.  Dr.  Wayland, 
of  Uliode  Island,  holds  some  views  that  we 
cannot  receive,  yet  we  respect  his  character,  and 
commend  the  following  explanation  of  his  suc- 
cess as  an  author,  a  teacher,  and  as  a  minister. 
It  is  reported  that  when  asked  how  he  had 
])een  able  to  do  so  much,  and  to  live  so  long 
and  so.  happily  in  the  same  community,  he  re- 
plied :  "  Whatever  success  I  may  have  had  in 
life,  is  owing  simply  to  my  holding  on  and 
sticking  to  my  appropriate  work."  Yes,  young 
gentlemen,  this  is  just  it.  Hold  on  and  ham- 
mer on,  and  look  up,  and  never  yield  to  difficul 


260  THE    CHOICE    OF   A   PEOFESSION. 

ties.  Never  think  of  giving  up  and  lying  clo^vn 
in  despair.  You  may  not  be  responsible  for 
the  storm ;  but  you  are  responsible  liow  you 
bear  it — for  holding  to  right  principle — and  so 
far  at  least,  it  is  your  duty  to  make  a  stand 
aorainst  the  flood.  There  is  nothino:  more  sub- 
lime  than  honesty.  Be  sure,  then,  to  ascertain 
what  true  principles  are  ;  and  then  hold  on  to 
them,  come  what  may.  In  all  your  business 
transactions,  whatever  profession  or  calling  you 
choose,  let  justice  be  your  pole-star.  The  pro- 
verb, "Let  justice  be  done,  though  the  heavens 
fall,"  seems  to  imply  a  fallacy.  For  the  more 
justice  is  done,  the  more  the  heavens  will  not 
fall.  It  is  impossible  for  the  heavens  to  fall,  if 
justice  is  done.  It  is  only  by  wrong  doing  the 
pillars  of  the  skies  can  be  shaken  down.  If 
then  already,*  or  even  at  the  threshhold  of  life, 
you  should  find  that  you  have  made  a  mistake 
and  chosen  a  calling  that  is  not  morally  right, 
then  you  should  leave  it  as  quickly  as  you 
would  leap  from  a  vat  of  boiling  brimstone,  if 
you  should  fall  into  one,  and  be  left  with 
])ower  to  exert  yourself  to  get  out.    If  a  barber 


THE   CHOICE    OF    A   PllOFESSIOX.  261 

should  batter  liis  razor  s  edge  on  a  flint  stone 
as  a  2:)reparation  for  shaving,  you  would  not  l)e 
likely  to  trust  yourself  his  hands.  Why  then 
Avill  you  risk  wearing  off  or  gaping  or  dulling 
your  conscience  by  daily  putting  it  into  con- 
tact with  known  error,  or  moral  wrong  doing  ? 
2.  In  the  second  place,  allow  me  to  s^,  some 
regard  should  be  had  to  your  specicd  quaUfica- 
t  ions  for  the  pursuit  in  life  ivliicli  you  are  to 
follow.  The  gifts  w^hich  God  bestows  upon 
his  creatures  are  indications  of  their  sjihere  of 
existence.  The  lins  and  breathing  api^aratus 
of  fish  are  adapted  to  the  sea ;  and  so  the  wings 
and  shape  of  birds  indicate  that  their  home  is 
in  the  air.  And  the  human  form  and  constitu- 
tion cleoi'ly  point  out  our  adaptedness  to  the 
world  in  which  we  live ;  into  which  we  have  l^een 
born  and  out  of  wdiich  we  are  to  die,  Avhen  our 
course  is  finished.  But  we  have  a  more  specific 
adaptation  than  what  is  here  indicated.  God 
in  all  ages  has  endowed  some  men  with  special 
qualifi (nations  for  certain  pursuits.  A  careful 
stud}  of  history  shows  that  all  the  ages  of  man- 
kind are  united  as  links  in  a  chain ;  that  all 


262  THE    CHOICE    OF   A   PEOFESSIOIT. 

generations  of  men,  like  the  geological  dynas- 
ties and  periods  of  the  planet,  are  connected  to- 
gether, and  exert   an  influence  upon  and  are 
preparatory  to   all  that  follow.     Past  genera- 
tions lap  over  upon  us,  just  as  we  will  do  upon 
the  one  that  follows,  and  through  it  upon  all 
that  shtill  follow  to  the  end  of  time.     And  so 
also  different  nations  and  races  act  upon  one 
another,  and  each  ao-e  of  the  world  and  each 
nation  has  had,  and  still  has  its  peculiar,  dis- 
tinctive mission  in  the  world  to  fulfil.     And 
for  its  mission,  providence   allotted  to  it  the 
proper  gifts  and  opportunities.     But  again,  this 
is  true  of  individuals  as  well  as  of  ages  and  na- 
tions.    Cain  was  the  first  builder  of  cities,  and 
from  him  we  have  our  word  civilization.  Jabal 
was  the  leading  agriculturist  of  h*s  age,  being 
"  the  father  of  such  as  dwell  in  tents  and  have 
cattle,"  and '  his  statue  should  therefore  crown 
the  entrance  to  our  cattle-shows  and  agricultu- 
ral fairs.     And  Jubal,  his  brother,  was  "the 
father  of  all  such  as  handle  the  harp  and  the 
organ ;"  and  his  statue  should  therefore  prevail 
over  all  the  images  of  gods  and  goddesses  of 


THE    CHOICE    OF    A    PROFESSION.  2 03 

tlie  lieathen  in  oiir  concert  lialls.  And  Tubal- 
Cain,  the  Vulcan  of  the  Old  Testament,  should 
preside  ovei*  tlie  blacksmith  and  the  whitesmith, 
and  the  goldsmith  and  the  mechanic's  hall,  for 
he  was  the  father  of  all  the  mechanics,  "  the  in- 
structor of  every  artificer  in  brass  and  iron." 
We  are  authorized  also,  by  the  word  of  God,  to 
say  that  gifts  and  talents  of  men,  by  which  they 
are  adapted  to  the  various  employments  of  life, 
are  imparted  to  them  by  the  Creator.  "  There 
is  a  spirit  in  man ;  and  the  inspiration  of  the 
Almighty  givetli  him  nnderstanding."  The 
classic  page  as  well  as  the  inspired  wiiters  tell 
us  that  Grod  has  taug:ht  man  how  to  sow  the 
wheat,  thresh  out  the  corn,  and  to  get  riches, 
and  to  fell  the  trees,  and  even  how  to  iiixht. 
It  w^as  God  that  gave  Moses  administrative 
power,  and  to  Aaron  the  gift  of  eloquence. 
Othniel,  Samson,  Gideon,  and  Daniel  were 
raised  up  to  be  warriors ;  and  so  were  Alexan- 
der the  Great,  Wellington,  Napoleon,  Have- 
lock,  and  Jackson.  And  Cyrus  was  the  Lord's 
anointed  for  the  special  j^urpose  of  delivering 
his  church   out  of  Babylon.     ''And  the  Lord 


264  THE    CHOICE    OF   A   PEOFESSIOIS'. 

spake  unto  Moses,  saying,  See,  I  have  called  by 
name  Bezaleel  the  son  of  Uri,  the  son  of  Hur, 
of  the  tribe  of  Jnclah :  and  I  have  filled  him 
with  the  sj^irit  of  God,  in  wisdom  and  in  nn- 
derstanding,  and  in  knowledge,  and  in  all 
manner  of  workmanshij:) :  and  I,  behold  1 
have  given  him  Aholiab,  the  son  of  Ahisha- 
mach,  of  the  tribe  of  Dan;  and  in  the 
hearts  of  all  that  are  wise-liearted  I  have  put 
wisdom,  that  they  make  all  that  I  have  com- 
manded thee."  And  so  of  statesmen,  artists, 
orators  and  j)hilosophers,  they  were  specially 
blessed  with  the  gifts  or  endowments  that  were 
fitted  for  the  positions  or  works  in  life  which 
they  accomplished.  Let  every  young  man, 
therefore,  carefully  examine  and  see  whether 
his  mental  and  moral  endowments  fit  him  for 
the  business  he  is  about  to  choose,  or  whether, 
at  least,  he  feels  within  himself  that  he  has  the 
capacity  and  the  energy  that  will  enable  him 
to  prej^are  himself  for  it.  It  is  said  in  the  Life 
of  the  late  Moses  Stuart,  one  of  the  best  men 
and  best  scholars  of  our  country  and  of  our  age, 
that  the  trustees  of  Andover  elected  him  to  a 


THE    CHOICE    OF   A    PKOFEfSIOI^.  265 

professorship,  not  becaaso  lie  was  prepared,  but 
])ecaiise  tliey  were  satisfied  it  was  in  him,  and 
that  he  would  thoroughly  prepare  himself  for 
it.  And  nobly  did  he  justify  their  confidence. 
Be  sure,  then,  that  you  are  fitted  for  the  place, 
rather  that  it  is  merely  for  you. 

3.  In  the  third  place,  young  men  should  con- 
sider it  as  a  great  principle  to  follow  in  choos 
ing  their  occupation,  that  it  is  one  ly  wliicli  tliey 
may  Iwpe  to  he  useful^  to  do  good  in  the  world. 
Having  determined  that  all  men  are  not  equally 
fitted  for  all  pursuits,  but  that  some  are  better 
qualified  for  one  employment,  and  others  for 
another,  it  is  plainly  the  will  of  God  that  labor 
should  be  divided,  and  that  the  arts  and  pur- 
suits of  life  should  be  so  multi2:)lied  and  meted 
out,  that  all  should  have  somethino:  to  do.  The 
rule  by  which  callings  are  graduated  is  not  a 
I'ule  to  determine  which  are  the  hio^hest  or  the 
lowest.  It  has  reference  only  to  two  things, 
namely :  that  the  calling  is  a  righteous  or  law- 
ful one  in  the  sight  of  God,  and  that  we  have 
gifts  from  God  for  its  prosecution.  True  honor 
lies  in  the  manner  of  fillins;  such  a  callino;.    No 

12 


266  THE    CHOICE    OF   A   PROFESSIOlSr. 

matter  wliat  it  is,  if  it  is  one  tliat  God  approves 
of  and  has  called  iis  to ;  then,  if  we  fill  it  well, 
it  is  honorable.  One  of  our  old  divines  has 
said,  that  if  God  were  to  commission  two  an- 
gels, the  one  to  rule  an  empire  and  the  other  to 
sweep  the  streets  of  a  city,  both  would  proceed 
to  their  woi^v  with  equal  alacrity.  As  preju- 
dice may  exist  in  some  minds  simply  from  the 
want  of  clearly  apprehending  the  distinction 
and  relation  that  must  exist  between  the  difi*er- 
ent  callings  and  emj)loyments  of  men,  we 
have  here  a  few  words  to  say  concerning  them. 
A?i,  and  the  If'me  Aits,  and  Mamffacturingy 
are  terms  in  everybody's  mouth,  and  yet  but 
few  seem  to  see  how  they  are  united  in  concord. 
The  lowest  or  simplest  idea  of  manufacturing 
is  suggested  by  the  etymology  of  the  word, 
which  is  from  the  Latin^  and  means  "  the  mak- 
ing of  anything  by  the  hands;"  that  is^  with- 
out the  help  of  instruments  or  machines.  And 
yet  our  manufactured  wares  and  goods  are 
almost  all  made  in  whole  or  in  part  by  ma- 
chinery. The  literal  signification  is,,  therefore, 
so  limited  that  it  properly  applies  to  but  few 


THE    CHOICE    OF    A    PROFESSION.  267 

tiling's.  For  we  liiis'e  Lut  few  articles  that  Lave 
proceeded  from  the  human  hand  onty,  acting 
mechanically ;  l)ut  the  moment  a  directing  in- 
tellio^ence  is  seen  in  the  workino^  of  the  hand, 
then  we  liave  AjL  Hence  we  find  in  the  books 
and  in  constant  use  the  phrases,  "  the  art  of 
ship-building;"  "  an  art  in  making  tools,  wag 
ons  and  ploughs,"  and  the  like.  And  one  step 
more,  and  we  have  the  Fine  Arts,  namely,  the 
jDursuits  of  man  in  which  his  hand  and  his  head 
and  his  heart  are  all  workino*  tos^ether.  The 
hand  is  at  the  bottom  and  it  is  at  the  top  of 
everything.  Without  manufacturing  nothing 
is  done  ;  and  without  intelligence  to  direct  the 
hand,  nothing  is  done ;  and  without  taste,  an 
enlightened  heart,  with  the  directing  mind,  there 
is  no  Fine  Art.  And  as  this  triple  group  is 
combined  to  a  greater  or  less  degree  in  all  our 
pursuits  and  enjoyments,  and  thus  the  whole 
man  is  consulted  and  honored,  so  it  is  with  all 
the  proper  pursuits  of  mankind.  They  are  all 
honorable  and  they  are  all  united.  The  farmer 
has  need  of  the  merchant  and  banker,  medical 
man  and  mechanic,  and  all  these  depend  ujDon 


268  THE    CHOICE    OF   A   PEOFESSION. 

tlie  farmer  for  their  bread.  The  universal  law 
is,  I  have  need  of  you,  and  you  have  need  of 
me. 

But  still  the  question  is  not  answered :  Is 
the  young  man  to  be  a  farmer,  a  mechanic,  a 
merchant,  a  physician,  a  teacher,  a  la^^^^er,  a 
sailor,  a  soldier,  or  a  minister  of  the  Gospel  ? 
All  these  emj)loyments  and  the  multitudinous 
branches  or  modifications  of  them,  that  are  too 
tedious  to  be  enumerated,  are  lawful  and  mo- 
rally right  in  the  sight  of  God.  The  cultiva- 
tion of  the  earth  is,  of  course,  the  oldest  pur- 
suit of  man,  and  its  importance  is  obvious.  All 
other  professions  and  pursuits  depend  ujDon 
agriculture.  The  temporal  wants  of  the  world 
must  be  supplied.  And  here  we  notice  a  poj)u- 
lar  fallacy  which  has  long  occupied  the  minds 
of  our  countrymen.  They  have  been  disputing 
which  was  the  greatest,  "  King  Commerce," 
"King  Gold,"  "King  Cotton,"  or  "King  La- 
bor,"  whereas,  in  fact,  the  true  and  mightiest 
king  is  Bread.  And  while  there  are  millions 
of  mouths  to  be  fed,  and  millions  of  acres  that 
want  hands  to  till  them,  it  is  clearly  the  will 


THE   CHOICE    OF    A   PEOFESSION-.  269 

of  lieaven  that  millions  of  our  race  should  find 
the  pursuit  in  which  they  are  to  do  the  most 
good  by  toiling  in  the  field.  And  of  median- 
iced  industry y  we  may  say  it  is  essentially  con- 
nected with  agriculture,  because  it  lives  upon 
the  produce  of  the  ground,  and  it  gives  the 
farmer  his  house  and  barns,  mill  and  impale- 
ments, and  then  it  builds  ships  which  the  mer- 
chant emplo3^s  in  carrying  the  products  of  the 
dinner's  lands  from  one  country  to  another. 
And  thus  the  farmer,  mechanic  and  merchant 
are  component  parts  of  human  society  mutually 
or  reciprocally  dependent  upon  each  other,  and 
the  banker  is  but  another  member  of  the  same 
firm,  and  Providence  indicates  by  gifts  and 
resources  wdiich  branches  of  this  business  each 
one  is  to  pursue.  The  medical  profession  is 
ancient  and  honorable.  The  great  Eedeemer 
was  a  healer  of  the  bodies  of  men  as  well  as 
the  Saviour  of  their  souls.  It  is  manifestly  our 
duty  to  take  care  of  the  body.  For  sound 
health,  and  a  body  perfect  in  all  its  members, 
is  necessary  as  an  instrument  for  serving  our 
fellow  men.     But  few  consider  how  much  so- 


2Y0  THE    CHOICE    OF   A   PE0FESSI0I5". 

ciety  owes  to  tlie  medical  profession.     But  few 
consider  how   mucli    suffering    they   save    us 
from,  and  how  many  lives  they  prolong  and 
how  much  usefulness  and  happiness  they  pro- 
duce  in   the   world.     The  world   is   ungrate- 
ful to  medical  men.     In  learning,  talents,  dili- 
gence, science,  self-denial,  toil  and  usefulness, 
it  is  difficult  to  take  too  high  a  view  of  the 
professors   of  the   healing   art.      But  perhaps 
stronger  prejudices  exist  against  the  legal  pro- 
fession than  against  the  medical.     But  where- 
fore \     It  is  not  sinful,  jper  se.     It  is  impossi- 
ble to  think  so,  or  to  maintain  any  such  an 
opinion.     For  God  himself  is  a  lawgiver  and 
judge  and  a  law  executioner  by  his  laws,  which 
he  has  made  to  pervade  everything.     Does  not 
the  legal  profession  expound  the  principles  of 
truth,  and  teach  us  what  equity  and  justice  are, 
and  vindicate  the  rights  and  redress  the  wrongs 
of  society  ?     The  history  of  the  legal  profession 
shows  that  hunlan  learning,  science  and  liberty 
and  civilization  and  of  Christianity  owe  a  great 
debt  to  its  members.    The  profession  of  the  law 
is  indeed  a  noble  one.     Its  true  object  is  to  pro- 


TIIE    CHOICE    OF   A    PEOFESSIOI?-.  271 

mote  wliat  is  just,  equitable  and  right.  Statute 
and  civil  laAv  embrace  a  large  portion  of  human 
liistory,  and  the  common  law  has  its  deep 
foundation  in  man's  moral  nature,  and  regu- 
lates his  whole  ethical  economy.  If  it  is  not 
always  administered  by  able  and  time  men,  it  is 
not  for  the  want  of  a  training,  discipline  and 
excitement  that  should  produce  such.  And  as 
a  body,  we  believe,  legal  men  are  men  of  high 
principles,  and  the  conservators  of  human  rights 
and  of  eloquence  and  sound  learning.  But, 
perhaps,  the  work  of  the  teacher  is  more  im- 
portant stilL  In  all  the  other  pursuits  of  men, 
the  work  is  done  with  the  materials  furnished. 
In  all  other  departments  of  human  labor,  even 
the  office  of  the  pulpit,  the  influence  exerted  is 
upon  and  through  agencies  that  have  ])een 
already  developed,  either  physical,  scientific, 
military,  philosophical,  political  or  literary; 
but  it  is  the  teacher's  office  to  form  the  mind 
and  the  character — to  prepare  the  instruments 
by  which  all  the  other  pursuits  of  life  are  to  be 
carried  on.  Thus  it  is  the  law  of  heaven  that 
man's  work  should  be  associative.     One  man 


2T2         THE  CHOICE  of  a  profession 

can  neitlier  build  a  navy  nor  carve  a  wliole 
cathedral  himself;  but  he  'can  do  his  part,  and 
when  others  do  their  part,  and  the  results  are 
associated,  the  work  is  done.  And  thus,  also, 
the  promotion  of  our  own  individual  welfare  is 
not  only  lawful,  but  a  duty,  when  it  does  not 
interfere  with  our  higher  duties  to  God  and- 
our  fellow-men.  The  true  aim  of  all  personal 
improvement  should  be  the  gloiy  of  God  and 
the  happiness  of  liis  creatures.  For  whatever 
is  truly  great  in  humanity  is  the  expression  of 
man's  delight  in  God's  work.  It  does  not  fol- 
low because  a  man  is  forced  to  meclianical  labor 
for  his  bread,  or  to  wear  away  his  life  in  ceiled 
chambers  behind  a  desk,  or  to  dig  his  life  out 
of  dusty  furrows,  that  he  is  cut  off  from  the 
teachings  of  liis  Maker.  But  if  a  man  allow  his 
profession  or  occupation  to  lead  him  away  from 
the  Great  Teacher,  and  blind  his  eyes  to  the 
splendor  of  his  works,  and  Innd  up  his  life- 
blood  from  its  beating  responsively  to  the  calls 
of  his  omnipotent  love,  then  indeed  he  is  blind 
and  helpless  and  miseral)le.  But  it  is  not 
wrong — rather  it  is  a  man's  duty  to  support  his 


THE    CHOICE    OF    A    PROFESSIOI^.  273 

family,  or  to  help  liis  parents  in  old  age,  or  to 
win  a  Inicle,  or  to  endow  a  college  by  making 
money;  but  when  at  his  work,  or  engaged  in 
his  profession,  he  should  love,  and  love  every 
touch  and  every  blow  and  every  step  that  it 
requires  to  make  it  square  work,  perfect  work, 
finished  work,  such  as  the  great  Grand  Master 
M'ill  accept.  It  is  only  when  a  man  has  an  en- 
thusiastic love  for  his  calling,  that  the  spirit  is 
upon  him,  prompting  him  to  its  highest  attain- 
ments. A  love  for  one's  callini^  is  essential  to 
success  and  happiness.  Fame  and  money  and 
position  are  proper  objects  to  aim  at  in  a  sub- 
ordinate decrree.  But  the  love  of  these  thinc^s 
must  never  be  the  first  motive  in  the  choice  of 
a  profession.  Mr.  Kuskin,  in  one  of  his  lectures 
on  Ai't,  lays  down  the  rule  for  his  pupils  in 
this  way:  "Does  your  art  lead  you,  or  your 
gain  lead  you  ?  You  may  like  making  money 
exceedingly ;  hut  if  it  come  to  a  fair  question 
^vhether  you  ^re  to  make  five  hundred  pounds 
less  by  this  business  or  to  spoil  your  building, 
and  you  choose  to  spoil  your  work,  there's  an 
end  of  you.     So  you  may  be  as  thirsty  for  fame 

12* 


274  THE    CHOICE    OF    A   PEOFESSIOIS". 

as  a  cricket  is  for  cream ;  but  if  it  come  to  a 
fair  question,  whether  yon  are  to  please  the 
mob,  or  do  the  thing  as  yon  know  it  ought  to 
be  done,  and  you  can't  do  both,  and  choose  to 
please'  the  mob,  it's  all  over  with  you ;  there's 
no  hope  for  you  ;  nothing  that  you  can  do  will 
ever  be  worth  a  man's  glance  as  he  passes  by. 
The  test  is  absolute,  inevitable — Is  your  art 
first  with  you  V  * 

It  is  essential,  moreover,  to  this  depth  of  feel- 
ing in  one's  profession,  that  it  should  be  viewed 
in  its  relations  to  the  works  and  laws  of  God 
as  the  Creator  and  governor  of  the  universe, 
and  that  the  mind  should  not  be  allowed  to 
dwell  on  petty  and  mean  cares.  Things  are 
very  much  as  we  conceive  of  them  as  to  their 
eifect  upon  us.  Whatever  business,  therefore, 
you  are  to  follow,  do  not  let  its  little  chagrins 
and  disagreeable  points  fill  your  head.  The 
constancy  of  small  emotions  Avill  make  your 
mind  and  heart  little,  if  not  mean.  Strive  to 
overcome  all  littleness,  all  jealousy  and  preju- 
dice.    Never  mind  what  others  think  or  say  of 

*  Lecture  on  the  Influence  of  the  Imagination. 


THE    CHOICE    OF   A   PEOFESSIOl^.  2^5 

your  calling,  if  yon  feel  witliin  yourself  that  it 
is  right  according  to  the  will  and  providence  of 
God.  Keep  your  eyes  and  ears  open,  and  your 
hands  employed,  and  your  mind  quiet,  peaceful, 
stayed  upon  God,  so  that  3^ou  may  forget  your- 
self, and  live  out  of  yourself  in  your  work,  and 
in  the  calm  and  beauty,  or  grandeur  and  mighti- 
ness of  God's  great  and  lovely  world.  If  there 
is  grandeur  in  your  own  soul,  you  will  see  it 
outside  of  yourself,  and  find  it  in  others  also. 
Miracles  only  come  to  those  who  believe  in 
miracles.  The  proverb  says :  "  If  you  meet  with 
no  gods,  it  is  because  you  harbor  none." 

It  is  then  the  law  of  God  that  man  should 
labor,  and  labor  under  constraint  of  law.  It  is 
an  error  to  say  that  we  are  born  free,  and  that 
the  fewer  laws  we  are  bound  by,  the  fewer 
penalties  we  shall  have  to  endure.  This  never 
w^as  true.  The  laws  of  God  are  barriers  to  keep 
us  from  rushing  over  the  precipice.  It  is  only 
the  lower  animals  that  are  comparatively  ex- 
empt from  laws.  "  JSTo  human  being,  however 
great  or  powerful,  Avas  ever  so  free  as  a  fish. 
There  is  always  something  he  must,  or  must 


276  THE   CHOICE    OF   A   PE0FE3SI0X. 

not  do ;  wliile  the  iisli  may  do  whatever  lie 
likes."  Indeed,  it  is  in  man's  moral  restraint 
rather  than  in  his  liberty,  that  we  see  the  gran- 
deur of  his  .  nature.  If  the  buttei^y  is  more 
beautiful  and  free  than  the  bee,  still  the  bee  is 
the  more  honorable,  because  it  is  the  subject  of 
laws.  And  so  it  is  throughout  the  universe. 
It  is  a  compend,  a  code  of  laws,  and  -  the  re- 
straint of  laws  distinguish  the  higher  and  more 
noble  creatures  and  things  from  those  that  are 
inferior.  The  archangel  and  the  insect;  the 
orbits  and  the  oscillations  of  the  heavenly  bo- 
dies and  the  mote  in  the  sunbeam ;  the  power 
and  glory  of  all  things  and  creatures  are  in 
theii^  obedience  to  law.  The  king  of  day  has 
no  liberty,  but  a  d^ad  leaf  on  the  hill-side 
has  much.  The  three  talismanic  words  of  na- 
tional existence  are  laboe,  law,  and  coueage  ; 
or  the  plough,  the  restraint  of  laws,  and  the 
sword ;  so  are  they  also  the  elements  of  indivi- 
dual strength  and  happiness.  But  as  no  true 
and  lasting  j)eace  has  ever  been  won  by  subter- 
fuge, so  there  is  no  peace  for  you  but  that 
which  you  shall  win  over  self,  shame  and  sin. 


THE    CHOICE    OF    A    PEOFESSIO^^.  277 

It  is  altogetlier  a  mistake  to  talk  of  victory  as  a 
chance.  There  is  no  chance  and  no  Wanlsis  in 
your  history.  All  you  have  to  secure  is  your 
own  verdict  for  right  doing,  and  you  have  your 
cause.  Every  work  well  done  is  a  victoiy. 
And  as  gaslight  is  the  best  city  police  by 
nio:ht,  so  God  has  ordained  laws  for  the  uni- 
verse,  by  which  to  protect  it ;  for  by  these  laws 
he  brings  to  light  and  to  a  pitiless  publicity, 
sooner  or  later,  all  wrono-  doinsr.  The  wao-es 
of  sin  is  death.  Darkness  is  the  true  friend  of 
no  man.  For  all  sin,  like  murder,  will  out. 
And,  moreover,  by  the  very  same  laws,  God  has 
guaranteed  that  to  the  powers  of  sanctified  in- 
tellect all  recesses  shall  be  opened,  and  all 
secrets  revealed.  Eternal  sunshine  glows  around 
it.  To  it  there  is  no  height  inaccessible,  no 
depth  that  cannot  be  fathomed,  no  distance  it 
cannot  traverse.  For  all  created  thino's  are 
governed  1)y  laws,  and  as  far  as  we  understand 
them  so  far  the  Creator  invests  us  with  his  own 
attributes.  It  is  by  a  knowledge  of  God's  laws 
that  we  approach  his  attributes  when  we  speak 
with  the  flaming  tongue  of  lightning  across  a 


278  THE    CHOICE    OF   A   PROFESSIOIS^ 

continent,  or  navigate  our  way  tlirougli  clouds 
and  thick  darkness,  and  contrary  winds,  to  a 
desired  port  on  tlie  other  side  of  the  globe. 
Be  assured  then,  young  gentlemen,  the  condi- 
tions of  life  and  death  in  yourself  are  the  con- 
ditions of  life  and  death  in  the  nation  of  which 
you  are  a  part.  What  is  true  here  is  true  eve- 
ry^diere.  Essentially  the  whole  world  and  all 
its  ages  and  races  are  alike.  Do  not  deceive 
yourselves  then  with  the  idea  that  you  may  be 
advancing  in  unconscious  ways  to  God  and  to- 
ward success.  Do  not  go  about  to  find  an 
oracle  or  soothsayer  to  predict  what  you  may 
become.  You  have  it,  each  one  of  you  has  it 
in  his  power,  at  this  very  instant,  to  determine 
in  what  direction  he  will  turn  his  steps,  and 
what  he  will  become,  God  helping  him.  Ac- 
tions of  resolute  virtue  are  within  the  reach  of 
every  one  of  you.  Honesty  of  purpose,  single- 
ness of  mind,  and  steadfast  devotion  to  a  lawful 
patriotic  business  are  within  your  reach,  and 
challenire  the  admiration  of  mankind.  And  the 
best  way  of  gaining  strength  of  mind  and  ele- 
vation of  purpose  is  to  dwell  long  and  fondly 


THE   CHOICE    OF   A    PROFESSION.  279 

on,  and  ponder  seriously  on  most  worthy  ex- 
amples. As  the  prophet,  by  steadily  gazing  on 
the  way  by  which  his  prece23tor  ascended  to 
heaven,  obtained  his  mantle,  and  a  double  por- 
tion of  his  spirit. 

The  Gospel  MixiSTPtY  is  a  profession  of  vaster 
sco]3e  and  greater  importance  than  any  other. 
It  must  be  so  unless  it  is  a  gross  imposture. 
If  Christianity  is  what  it  claims  to  be,  and  the 
ministry  of  the  word  of  reconciliation  is  a 
divine  institution,  then  the  preaching  of  the 
Gospel  is  the  greatest  work  that  can  be  com- 
mitted to  man.  It  is  not  necessary  now  to 
prove  the  divine  origin  of  our  holy  religion,  nor 
to  show  that  God  has  a  Church  in  the  world 
havino:  sacraments  and  ordinances,  and  an  order 
of  men  called  to  preside  in  it,  and  administer 
its  sacraments  and  expound  the  divine  word  to 
the  people,  showing  them  the  w^ay  of  salvation. 
The  Apostle  Paul  has  briefly  stated  the  argu- 
ment. The  word  is  nio:h  thee ;  even  the  word 
of  faith  which  we  preach,  namely,  that  if  thou 
shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  tliine  heart  that  God  hath 


2^0  THE    CHOICE    OF   A   PEOFESSIOT?". 

raised  liiin  from  tlie  dead,  tliou  slialt  be  saved. 
For  witli  the  lieart,  man  belie vetli  unto  right- 
eousness; and  with  the  mouth  confession  is 
made  unto  salvation.  For  the  Scripture  saith, 
Wnosoever  believeth  on  him  shall  be  saved. 

How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ?  And  how  shall  they 
believe  in  him  of  whom  they  have  not  heard  ? 
And  how  shall  they  hear  without  a  preacher  ? 
And  how  shall  they  preach  except  they  be  sent  ? 
But  the  time  does  not  allow  us  to  dwell  on  the 
call  and  qualifications  of  the  Gospel  ministry. 

4.  Let  me  urge  you,  young  men,  in  the  next 
place,  to  endeavor  most  carefully  to  find  out  the 
intimations  of  Providence  in  regard  to  the  husi- 
ness  you  should  follow.  I  have  reference  here 
to  your  education,  health,  and  place  of  resi- 
dence. The  influence  of  early  training  is  felt 
and  acknowledged  by  all.  It  was  ascertained 
a  few  years  ago,  that  out  of  one  hundred  and 
nine  theological  students,  ninety-seven  had 
either  a  pious  father  or  mother,  and  eighty- 
eight  had  parents  both  of  whom  were  pious. 
And  the  history  of  revivals  of  religion,  and 


THE    CHOICE    OF   A   PEOFESSIOI^.  281 

even  of  conversions  late  in  life,  shows  that  tliey 
are  almost  all  to  be  traced  to  early  religious 
instruction.  The  seed  grows  after  having  long 
remained  dormant.  Samuel  and  Timothy,  Au- 
gustin  and  Doddridge,  are  well  known  examples 
of  parental  piety  giving  shape  to  the  character 
of  their  children. 

General  Jackson's  rio;id  adherence  to  the 
articles  of  reli2:ion  as  a  matter  of  faith — articles 
which  he  never  allowed  any  one  to  dispute  or 
ridicule  in  his  presence  w^ithout  rebuke,  is  with- 
out doubt  to  be  attributed  to  his  mother's 
catechism  and  influence  upon  him  in  his  ear- 
liest years.  His  aftection  for  his  wife  and  re- 
gard for  her  religious  feelings  are  equalled  only 
by  the  veneration  he  had  for  his  mother.  So 
strong  were  his  convictions  of  the  divinity  of 
Christ  and  the  inspiration  of  the  Bible,  that  it 
was  displeasing  to  him  to  hear  them  preached 
upon.  He  considered  it  useless  to  argue  with 
a  'man  that  did  not  believe  them.  On  one 
occasion  at  dinner  with  some  British  officers 
and  others,  one  of  his  guests  suggested  that  if 
we  left  the  Bible  out  of  the  question  he  could 


282  THE    CHOICE    OF   A   PROFESSION 

prove  Ids  position  to  be  true,  upon  wliich  the 
old  liero,  brim^inof  Ids  Land  down  with  con- 
siderable  violence  upon  the  table,  said :  "  Never 
give  up  the  Bible,  sir,  we  can't  give  up  the 
Bible."     And  General  Havelock's  whole  reli- 
gious character  can  be  easily  traced  to  the  care- 
ful relio-ious  training:  of  his  mother  durino*  his 
infantile  years — perhaps  to  the  first  six  years 
of  his  life,  while  he  was  yet  under  his  father's 
roof.     It  was  his  mother's  custom  to  assemble 
her  children  regularly  around  her  knees  every 
day,  and  read  a  portion  of  the  Bible  to  them, 
and  pray  with  them,  and  explain  religious  mat- 
ters to  them.   It  was  thus  the  English  mother,  in 
her  humble  house  in  Kent,  was  educating  the 
British  hero  for  Birmah,  Affghanistan  and  In- 
dia.    It  was  there  he  learned   those  sterling 
principles  that  gave  him  strength  for  the  day 
of  trial.     And  at  the  first  school  he  attended, 
so    remarkable   were   his   ha1>its,  that  he  was 
nicknamed  ^''  old plilos^''  that  is,  the  philosopher. 
And  at  nine  years  we  see  "the  man  of  fifty- 
seven  through  an  inverted   telescope."     And, 
of  (X)urse,  you  must  consider  your  health  and 


THE    CHOICE    OF    A    PROFESSION.  283 

l)liysical  qualifications  for  the  ot'cu])ation  you 
propose  to  follow.  Health  and  capacity  to 
labor  and  endure  liave  a  great  deal  to  do  with 
success  in  the  world.  A  dumb  man  is  not 
called  to  be  an  orator,  nor  is  one  of  incurable 
stammering  or  of  lungs  so  weak  that  he  cannot 
engage  in  public  speaking,  called  to  be  a  law- 
yer or  a  preacher  of  the  Gosj^el.  The  matter 
of  health  is  too  often  overlooked.  It  is  as  much 
a  sin  to  neglect  the  body  as  it  is  to  neglect  the 
heart.  A  spendthrift  of  health  is  a  suicide 
where  more  than  blood  is  sj)ilt.  For  good 
health  has  a  great  deal  to  do  with  talents  and 
success  in  life,  and  is  not  without  its  influence 
upon  the  realities  of  eternity.  "Take,"  says 
one,  "  a  lawyer's  life  through,  and  high  health 
is  at  least  equal  to  fifty  per  cent,  more  brain. 
The  credit  awarded  to  intellect  is  often  due  to 
digestion.  Endurance,  cheerfulness,  wit,  elo- 
quence attain  a- force  and  sj)lendor,  with  health, 
which  they  can  never  approach  witliout  it." 

You  must  consider,  also,  the  ciucumstances 
of  tlie  place  where  you  live.  Such  as  to  which 
calling  or  profession  has  the  greatest  opoiiii  g 


284  THE  CHOICE  or  a  PROFESSIOIS". 

for  usefulness.  Where  your  country  lias  tlie 
greatest  need  of  farmers,  sailors,  soldiers,  me- 
chanics,  mercliants,  physicians,  lawyei's  or  min- 
isters of  the  Gospel,  and  which  calling  or  pro- 
fession is  the  most  crowded.  As  those  born 
inland  in  farming  districts  are  apt  to  become 
ftirmers,  and  those  born  on  the  seashore  are 
more  apt  to  become  seafaring  men,  so  you 
should  consider  whether  your  residence  near 
an  institution  of  learning  and  opportunities  to 
obtain  a  liberal  education,  are  not  jorovidential 
allotments,  directing  you  to  literary  pursuits 
and  some  one  of  the  learned  professions.  While 
one's  youthful  tastes  or  inclinations  are  not 
always  infallible  as  to  what  kind  of  business  is 
to  be  followed,  still  they  should  be  most  care- 
fully considered.  For,  as  the  best  medical 
treatment  is  to  work  with  nature  in  her  strug- 
Ldes  to  throw  off  ailments  and  overcome  ob- 
structions  to  her  healthful  funotions,  so  as  far 
as  possible  we  should  try  by  education  and 
our  daily  pursuits  to  suji^^le^^^ent  nature,  and 
help  her  to  her  highest  aspirations.  As  our 
fallen  nature  is  sinful,  we  must  be  careful  how 


Tin:  CHOICE  of  a  pkofessio:n".  285 

Ave  }'iel(l  ourselves  to  our  natural  preferences 
in  clioosing  a  business  for  life.  That  sucli 
youtliful  preferences  are  not  always  riglit,  is 
clearlv  proven  from  tlie  fact  tliat  tliey  are  not 
always  successful,  nor  are  they  abiding.  On 
the  contrary,  they  are  .found  to  be  spasmodic 
or  fickle.  A  sliii:ht  chansfe  of  circumstances,  or 
the  flight  of  a  few  years,  or  the  presence  of  a 
new  acquaintance,  or  the  absence  of  an  old  one, 
sometimes  creates  new  tastes,  or  awakens  just 
as  strong  preferences  for  another  pursuit  as 
were  entertained  a  short  time  ago  for  a  totally 
different  one.  Such  j^references  are  often  mere 
fancies.  They  are  often  delusions.  The  point 
should  be  decided  upon  j^rinciple.  Numerous 
cases,  and  of  distinguished  men,  too,  could  be 
» given,  in  Avliich  it  was  found  after  years  of 
trial,  and  a  great  loss  of  time  and  energy,  that 
a  mistake  had  been  made  in  following  these 
natural  preferences  in  youth,  and  a  radical 
chamxe  was  made.  There  can  be  no  doubt  but 
that  sometimes  it  is  the  duty  of  a  man  to 
change  his  business  or  his  profession.  This 
cannot  be  wrong  in  itself,  but  on  the  contrary, 


286  THE    CHOICE    OF   A   PEOFESSION. 

from  liealtli  or  other  circumstances  it  may  be- 
come a  duty.  A  few  years'  experience  may  be 
necessary  to  develop  wliat  pursuit  or  kind  of 
business  we  are  the  best  fitted  for.  It  is  veiy 
evident  either  that  some  .men  have  made  a  mis- 
take in  their  calling,  or  else  they  are  iit  for  no 
business  at  all.  They  are^  either  dn  the  wrong 
business  or  they  do  not  attend  to  the  right 
business  in  the  right  way,  and  in  either  case, 
the  sooner  they  correct  their  mistakes  the  bet- 
ter for  themselves  and  others.  They  are  so 
fretful  and  unhappy,  and  attend  to  their  calling 
so  badly,  that  it  is  clear  they  are  in  the  wrong 
place,  or  else  not  fitted  for  any  place.  Our 
doctrine  on  this  subject  is,  that  many  men  are 
attempting  to  do  what  Providence  never  called 
them  to  do,  and  that  they  ought  to  change  eithei* 
their  calling  or  their  manner  of  attending  to 
it.  For  we  hold  that  it  is  the  duty  of  every 
Christian  man  and  woman  to  strive  to  excel 
in  whatever  they  profess  to  do.  If  a  Christian 
Avoman  has  to  nurse,  or  spin,  or  sew,  or  teach, 
the  should  aim  at  beins^  the  best  nurse  and  the 
best  worker.     And  if  a  Christian  gains  his  liv 


THE    CHOICE    OF   A   PE0FESSI01S-.  287 

ing  by  gardening  or  making  boots,  let  liim 
have  the  best  vegetables  and  make  the  best 
boots  in  market.  And  so  of  every  calling,  from 
the  humblest  to  the  hii^'hest.  That  such  should 
be  our  aim  as  a  matter  of  policy  and  gain,  may 
be  taken  for  granted ;  but  that  is  not  enough. 
Christians  are  to  covet  earnestly  the  best* gifts. 
It  is  their  duty  to  seek  superior  excellence.. 
They  are  to  do  more  than  publicans  and  sin- 
ners. And  on  this  point,  also,  two  remarks 
seem  to  be  called  for ;  firsts  as  a  general  rule  in 
our  country,  young  people  commence  business 
or  begin  the  duties  of  life  too  early.  This  has 
a  serious  and  most  baneful  effect  upon  them  in 
after  life.  It  destroys  the  enthusiasm,  cheer- 
fulness  and  vigor  that  should  iij)hold  them 
in  mature  years.  It  is  better  that  our  boys 
live  in  less  luxury,  or  even  without  some  com- 
forts at  home,  than  that  they  should  begin  to 
make  and  spend  money  in  their  minority. 

And  secondly^  it  is  a  common  fault  in  our 
day  that  our  youth  are  so  conceited,  self-willed 
and  obstinate,  that  they  will  not  take  the  ad- 
vice   of    jiarents,    teachers,    and    friends     of 


288  THE  CHOICE  of  a  professiois". 

advanced  years,  as  to  wliat  kind  of  business 
tliey  sliould  engage  in.  Parents,  friends,  and 
pastors  may  not  always  kno^v  "  what  manner 
of  child  this  should  be  f  yet  surely  every 
young  man  should  examine  well  his  endow- 
ments and  qualifications,  and  let  the  multitude 
of  years  sj)eak  to  him,  and  age  give  him  coun- 
.sel,  in  deciding  what  business  or  j)rofession  his 
special  gifts  and  circumstances  may  point  out 
to  him  as  his  pursuit  for  life.  Again,  it  will 
hardly  be  doubted  that  the  moral  tendency 
of  the  business  w^e  are  deliberating  about  should 
be  well  considered ;  such  as  its  liability  to 
temptations  to  wrong  doing,  or  its  adaptation 
to  promote  our  intellectual  and  spiritual  im- 
provement. AYe  are  not,  indeed,  to  seek  only 
our  own  interests ;  and  yet  we  cannot  help  i^ro- 
moting  our  own  highest  good  by  choosing  the 
right  profession,  and  the  riglit  profession  for  us 
is  the  one  in  wdiich  we  can  get  and  do  the  most 
good.  Some  callings  afford  greater  opportuni- 
ties than  others  for  reading,  and  others  are 
more  favorable  for  the  development  of  the  reli- 
gious sentiment.     For  although  the  sweat  of 


THE    CHOICE    OF   A   PEOEESSION.  289 

tlie  man  at  tlie  plougli  or  at  the  anvil  is  just  as 
lionorable  as  the  sweat  of  the  lawyer  at  the  bar, 
or  of  the  statesman  in  the  forum,  still  the 
ploughman  and  blacksmith  have  not  the  oppor- 
tunities for  mental  cultivation  that  belonor  to 

o 

the  lawyer  or  senator.  The  toil  of  the  mer- 
chant may  be  as  honest,  and  as  pious,  and  as 
acceptable  to  God  as  that  of  the  pastor,  but  it 
is  not  so  favorable  for  the  genial  studies  and 
pursuits  of  cultivated  minds.  And  it  is  no 
doubt  because  secular  business,  trade,  and  the 
learned  professions  are  so  engrossing  that  they 
do  not  allow  or  encourage  that  devotion  to  the 
culture  of  the  mind  and  heart,  that  are  requi- 
site to  eminence,  that  so  few,  comparatively  so 
few  are  found  earnestly  pursuing  secular  avo- 
cations, that  are  at  the  same  time  eminent  for 
their  piety.  Ordinarily  eminent  piety  is  pre- 
ceded by,  and  still  nurtured  with  much  prayer 
and  special  attention  to  the  reading  of  God's 
word.  And  this  requires  time  and  energy. 
Aud  hence  we  should  expect  more  piety,  eleva- 
tion of  thousrht,  and  culture  of  intellectual 
powers  in  the  ministry  than  in  any  other  em- 

13 


290  THE  CHOICE  or  a  peofessiois". 

ployment.  As  the  subjects  with  whicli  tlie 
teachers  of  Christianity  are  familiar  are  the 
most  momentous  that  can  occupy  the  human 
mind,  so  we  naturally  expect  that  a  devotion  to 
them  would  quicken  and  strengthen  the  intel- 
lect and  improve  the  heart.  The  greatest  ene- 
mies of  human  happiness  are  the  trinity  of 
human  depravity  :  "  the  world,  the  flesh,  and 
the  devil."  And  it  is  perfectly  clear  that  some 
callings  are  more  beset  by  these  than  others. 
The  love  of  ease  is  natural  to  the  carnal  mind. 
Sloth  is  a  dangerous  foe  to  all  improvement. 
To  hide  our  talent  in  a  napkin  is  to  betray  our 
trust  and  dishonor  our  creation.  And  so  also 
vanity  and  ambition,  or  the  inordinate  desire 
for  fame,  has  slain  its  thousands.  "  How  can 
you  believe,"  said  our  Lord,  "which  seek 
honor  one  of  another,  and  seek  not  the 
honor  that-  cometh  from  God  only  ?"  Let 
not  the  mse  man  glory  in  Ms  wisdom;  nei- 
ther let  the  mighty  man  glory  in  his  might ; 
let  not  the  rich  man  glory  in  his  riches ;  but 
let  him  that  glorieth,  glory  in  this  that  he 
understandeth  and  knoweth  me,  that  I  am  the 


THE   CHOICE    OF   A   PROFESSIOIS'.  291 

LoKD  wliicli  exercise  loving  kindness,  judg- 
ment, and  rigliteonsness,  in  tlie  earth  :  for  in 
these  things  I  delight,  saith  the  Lord.  Jere- 
oniali  ix.  24. 

The  love  of  the  things  of  this  world  grows 
by  indulgence.  The  root  of  all  evil  is  the  love 
of  money,  "  which  while  some  coveted  after, 
they  have  erred  from  the  faith,  and  pierced 
themselves  through  with  many  sorrows."  ^'  They 
that  will  be  rich,  fall  into  a  temptation  and  a 
snare,  and  into  many  hurtful  and  foolish  lusts, 
which  drown  men  in  destruction  and  perdi- 
tion." Observation  fully  confirms  these  texts 
of  Scripture  as  to  the  blinding,  absorbing,  de- 
moralizing, dangerous  tendency  of  the  inordi- 
nate love  of  the  world.  It  is  important,  there- 
fore, that  a  young  man  in  choosing  his  business 
for  life,  and  in  the  prosecution  of  it,  should 
well  consider  the  temptations  it  will  present  to 
him,  and  the  hindrances  that  may  be  connected 
with  it  in  the  way  of  his  mental  and  moral  im- 
provement. And  the  more  so,  because  it  is  by 
these  professional  avenues,  adaptations  or  pecu- 
liar tendencies  that  the  evil  one  always  makes 


292  THE   CHOICE    OF   A   PEOFESSIOIn'. 

his  most  deadly  assaults.  Is  tlie  calling,  tlien, 
you  are  about  to  choose  favorable  or  otherwise 
to  your  mental  growth  and  spiritual  welfare,  or 
is  it  one  that  will  deprive  you  of  such  advan- 
tages, and  expose  you  to  idleness,  luxury  or 
vice  ?  Will  it  help  or  hinder  you  in  your  way 
to  heaven  ?  If  then,  as  Ave  have  seen,  our  ovv  n 
personal*  well-being  is  not  inconsistent  with  our 
duty  to  our  fellow  men  and  our  Creator,  but  is 
a  part  of  it,  it  must  also  be  true  that  virtue 
should  be  its  own  reward,  at  least  in  part,  in 
this  world ;  and  that  we  should  seek  for  glory, 
honor,  and  immortality  in  the  world  to  come. 
It  is  according  to  the  Scriptures  that  we  should 
have  respect  unto  the  recompense  of  rewards. 
Moses  ig  commended  for  this.  It  is  given  as  a 
proof  of  his  heroic  faith,  that  "  he  refused  to  be 
called  the  son  of  Pharaoh's  daughter ;  choosing 
rather  to  suffer  affliction  with  the  peoj^le  of 
God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season:  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt :  for 
he  had  respect  unto  the  recompense  of  the  re 
wardP      Several   points   are   revealed   in   the 


THE    CHOICE    OF   A   PEOFESSION.  293 

Word  of  God  as  to  tlie  rewards  of  eternity,  tliat 
should  be  well  considered. 

1.  Tliey  are  to  be  in  proportion  to  tlie  trials 
of  tliis  life.  We  understand  our  Lord  to  teacL. 
this  principle  when  inculcating  self-denial  as  at 
the  very  beginning  of  our  discipleship.  "If 
any  man  will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me.  For 
whosoever  will  save  his  life  shall  lose  it,  and 
whosoever  will  lose  his  life  shall  find  it.  Then 
Peter  said,  Lo,  we  have  left  all  and  followed 
thee.  And  he  said  unto  them,  Verily,  I  say 
unto  you,  there  is  no  man  that  hath  left  house, 
or  parents,  or  brethren,  or  Avife,  or  children,  for 
the  kingdom  of  God's  sake,  who  shall  not  re- 
ceive manifold  more  in  this  present  time,  and 
in  the  world  to  come  life  everlastincr."  And 
so  Paul  teaches,  when  he  says  :  "  For  I  reckon 
that  the  sufferings  of  this  present  time  are  not 
woi-thy  to  be  compared  with  the  glory  that 
shall  be  revealed  in  us  ?"  "  Rejoice,  inasmucli 
as  ye  are  partakers  of  Christ's  sufferings ;  that, 
when  his  gloiy  sliall  be  revealed,  ye  may  be 


29.1:  THE    CHOICE    OF    A    TROFESSION. 

glad  also  witli  exceeding  joy."  "  A  witness  of 
the  sufferings  of  Christ,  and  also  a  ])ai'taker  of 
the  glory  that  shall  be  revealed."  ''  Yea,  doubt- 
less, and  I  count  all  things  but  loss  for  the  ex- 
cellency of  the  knoAvledge  of  Christ  Jesus,  my 
Lord ;  that  I  may  know  him,  and  tlie  power  of 
his  resurrection,  and  the  fellowship  of  his  suf- 
ferings, being  made  conformable  unto  his  death ; 
if,  by  any  means,  I  may  attain  unto  the  resur- 
rection of  the  dead."  The  rule  is,  If  we  suffer 
WITH  Christ  we  shall  iieigis:  with  in^r.  The 
enjoyment  of  heaven  will  be  the  more  glorious 
because  of  the  trials  we  pass  through.  "  That 
the  trial  of  your  faith,  being  much  more  pre- 
cious than  of  gold  that  perisheth,  though  it  be 
tried  w4th.  fire,  would  be  found  to  praise,  and 
honor,  and  glory  at  the  appearing  of  Jesus 
Christ."  "  What  are  these  Avhich  are  arrayed 
in  white  robes  ?  and  whence  came  they  ?  And 
he  said  unto  me,  These  are  they  which  came 
out  of  great  tribulation,  and  have  washed  their 
robes,  and  made  them  white  in  the  blood  of  the 
Lamb.     Therefore  are  they  before  the  throne 


THE    CHOICE    OF    A    PEOFESSION.  295 

of  God,  and  serve  liiin  day  and  night  in  liis 
temple :  and  lie  that  sitteth  on  his  throne  shall 
dwell  among  tlieni." 

2.  Tlie  rewards  of  eternity  are  to  he  a/xxrrd- 
ing  to  every  mau^-s-  lahor  done  in  the  hody.  This 
la})or  njiist  he,  however,  fi-orn  pure  motives, 
from  love  to  (lod  and  man.  The  love  of  Christ 
must  constrain  us  to  the  consecration  of  our- 
selves to  his  cause.  The  great  Calvin,  in  ex- 
pounding the  text:  "They  that  be  wise  shall 
shine  as  the  In'iLchtness  of  the  firmament;  and 
they  that  turn  many  to  righteousness  as  the 
stars  forever ;"  says  it  means,  "  that  the  sons  of 
(jrod  who,  being  devoted  entirely  to  God  and 
ruled  by  the  spirit  of  wisdom,  point  out  the 
way  of  life  to  others,  shall  not  only  be  saved 
themselves,  but  shall  possess  surpassing  glory, 
far  beyond  anything  which  exists  in  this  world. 
Hence  we  gather  the  nature  of  true  wisdom  to 
consist  in  submitting  ourselves  to  God  in  sim- 
[>le  teachaldeness,  and  in  manifesting  the  addi- 
tional, quality  of  carefully  promoting  the  sal- 
vation of  our  brethren."  The  rule  is  that  in 
bestowing   eternal   life   upon  his  followers,'  a 


296  THE    CHOICE    or   A   PROFESSIOIT. 

special  reward  is  attaclied  to  special  gifts  and 
services.  Our  Lord  accordingly  promised  to 
the  apostles,  in  view  of  tlie  extraordinary  trials, 
sufferings  and  labors  tLrougli  which  they  were 
called  to  go,  that  they  should  "  sit  on  twelve 
thrones  judging  the  twelve  tribes  of  Israel." 
Paul  was,  therefore,  authorized  to  say,  when  he 
contemplated  the  end  of  his  mortal  race,  con- 
flict and  labor  here  below  :  "  Thenceforth  there 
is  laid  up  for  me  a.  crown  of  righteousness, 
which  the  Lord,  the  righteous  judge,  shall  give 
me  at  that  day :  and  not  to  me  only,  but  unto 
all  them  also  that  love  his  appearing.  The 
plain  meaning  of  which  is,  that  a  special  crown 
was  prepared  for  him  in  proportion  to  his 
labors  performed  out  of  love  to  Christ.  Paul, 
in  his  letter  to  the  Corinthians  (1  Cor.  iii.), 
expressly  tells  us  that,  neither  is  he  that  plant- 
eth  anythingj  neither  he  that  watereth :  but 
God  that  giveth  the  increase.  Now  he  that 
planteth  and  he  that  watereth  are  one:  and 
every  man  sliall  receive  Ms  own  reivard  accord- 
ing to  Ids  own  lahor.  And  then  he  ex^^jlains, 
that  according  to  the  chai-acter  of  a  man's  work, 


THE    CHOICE    OF   A    PROFESSIOlSr.  297 

wlietlier  it  be  gold,  silver,  precious  stones,  or 
\yo^d,  liay,  stubble — wlietlier  it  abide  the  trial 
by  ii]*e,  for  the  fire  shall  try  every  man's  works 
of  what  sort  it  is — so  sliall  lie  receive  a  reivard. 
And  every  man  sliall  receive  Ids  own  reward 
according  to  Ids  own  lahor,  Not  according  to 
talents,  gifts  or  station ;  not  according  even  to 
pur  successors,  but  according  to  our  labors,  we 
are  to  be  rewarded.  Diversity  of  gifts  in  unity 
of  purpose  is  God's  law  in  all  his  works.  Min- 
isters and  teachers  and  persons  in  all  pursuits 
have  different  gifts,  and  different  services  to 
perform,  and  the  rule  by  which  they  are  to  be 
rewarded  at  last,  is  according  to  their  labor. 
It  is  a  great  comfort  to  see  the  fruit  of  our 
labors  now,  but  if  not,  our  record  is  on  high. 
In  one  of  the  publications  of  the  A,  S,  S.  Union,, 
there  is  an  allegory  to  the  following  effect.  We 
do  not  attempt  to  recite  it  word  for  w^ord,  but 
p'ive  an  abrido^ment  of  it  from  one  of  the  an- 
nual  reports  of  the  late  Eev.  Dr.  Van  Rensse- 
laer, of  the  Board  of  Education,  to  tlie  General 
A^ssembly.  Indeed,  we  are  indebted  to  this 
report  for  suggesting  this  discourse,   and  for 


298  THE    CHOICE    OF    A   PROFESSIOIST. 

many  hints  and  tlioughts,  all  of  wlilch  we  have 
freely  used.  The  allegory  is  called  "  T^ie 
Crow2^  Koom."  a  pious  yoiing  man  of  prom- 
ising talents  and  prospects  felt  imj)ressed  with 
the  idea  that  it  was  his  duty  to  preach  the 
Gospel.  He  was  exceedingly  reluctant,  how- 
ever, to  devote  himself  to  the  service  of  God  in 
the  Gospel  of  his  Son.  The  struggle  was, 
continued  for  months.  His  worldly  ambition 
and  wealthy  and  fashionable  friends  ^pleading 
on  the  one  side,'  and  the  voice  of  his  soul  seem- 
ing to  rise  up  from  its  depths,  saying,  "Woe  is 
me,  woe  is  me,  if  I  preach  not  the  Gospel."  At 
last  he  thought  he  had  rightly  settled  the 
question.  He  determined  not  to  jDreach  the 
kingdom  of  God,  engaged  in  business,  and  his 
immediate  success  he  considered  as  a  j)roof  that 
he  had  done  ricclit.  He  soon  became  a  man  of 
large  wealth.  'Nor  did  he  forsake  the  cause  of 
Christ.  He  maintained  his  Christian  profes- 
sion, and  was  punctual  at  the  prayer  meeting, 
and  gave  liberally  at  the  missionq^ry  concerts. 
After  being  at  a  large  meeting  in  behalf  of 
missions,  he  returned  home,  and  soon  fell  asleep, 


THE  CHOICE  OF  A  professio:n-.  299 

when  lie  dreamed  tliat  an  angel  of  great  glory 
a2:)proaclied  him  and  invited  him  to  follow  liim. 
He  did  so  until  lie  readied  the  gate  of  a  stu- 
pendous edifice.  After  entering  its  apartments, 
whose  dimensions  and  mao-nificence  amazed 
and  awed  him,  "  This,"  said  his  angel  guide,  "  is 
the  Croton  Hooni^  and  here  you  see  deposited 
the  cro^vns  which  await  the  faithful  when  they 
have  finished  their  course."  And  oh,  what  a 
sight  was  there  presented  to  his  eyes !  Ar- 
ranged in  glittering  rows,  one  above  the  other, 
suspended  from  the  lofty  dome  and  piled  up 
on  every  side,  were  innumerable  crowns  of 
every  size,  form  and  device.  Some  of  these 
were  simple  circlets  or  crescents  of  gold,  con- 
taining here  and  there  a  single  jewel;  others 
more  thickly  sprinkled  with  brilliants  or  stud- 
ded with  gems.  Long  and  earnestly  did  he 
look  at  the  glories  that  surrounded  him  until 
his  guiding  angel  reminded  him  that  it  was 
time  to  return,  and  began  to  move  out,  but 
said,  "  Thy  crown  is  yet  to  be  won."  But  being 
reluctant  to  leave,  his  eyes  were  at  last  fixed 
upon  a  crown  which   he   had  not  before  ob- 


300  THE   CHOICE    OF   A    PROFESSIOT^- 

served.  It  was  gorgeous  witli  brilliants,  and 
as  lie  gazed  npon  it  a  strange  fascination  seized 
him.  He  trembled  as  lie  gazed,  and  tears  fell 
from  Lis  eyes  as  lie  exclaimed :  O  earth,  earth ! 
what  canst  thou  offer  like  this  ?  Tell  me,  oh, 
thou  shining  one !  for  what  favored  being  can 
this  glorious  crown  be  reserved — ^who  shall  be 
worthy  to  wear  it  at  last  ?  "  Alas  !  alas  !"  said 
the  angel,  "I  know  not !  once,  indeed,  it  seemed 
ready  for  thee,  but  thou  knewest  not  the  time 
of  thy  visitation.  Thou  didst  turn  away  from 
yonder  glittering  crown.  I  know  not  who 
shall  stand  in  thy  lot,  or  wear  that  resplendent 
diadem !"  Startled,  he  awoke  from  his  slum- 
bers. The  scales  fell  fi'om  his  eyes,  and  he  saw 
how  he  "had  temj^orized  with  duty,  and  had 
offered  gold^  gold,  GOLD  instead  of  the  living 
sacriiice.  How  he  had  allowed  the  pleasures 
and  gains  of  earth  to  delude  him.  He  strug- 
gled long  and  earnestly  for  forgiveness.  He 
now  prayed,  not  *'I  pray  thee  have  me  ex- 
cused," but  in  the  very  words  of  our  text, 
"  Lord,  what  wilt  thou  have  me  to  do  ?"  "  Here 
am  I,''  said  he,  "  send  me  now,  O  Lord,  if  thou 


THE    CHOICE    OF   A    PEOFESSIOl^.  dOl 

canst  after  so  mucli  nnwortliiiiess  and  so  great 
neglect  of  tluty."  Bitterly,  most  bitterly  did 
lie  mourn  over  liis  folly  and  repent  Lis  waste 
of  talents,  loss  of  time  and  misuse  of  precious 
gifts.  But  at  length,  finding  peace,  and  be- 
coming assured  tliat  it  was  liis  duty  to  preacli 
the  Gospel,  he  took  up  his  cross  and  went  forth 
as  Christ's  ambassador.  Domestic  ties  and 
many  worldly  cares  were  now  a  serious  hin- 
drance in  his  way,  but  by  divine  grace  he  was 
enabled  to  strive  for  the  prize  set  before  him, 
and  to  do  a  great  and  blessed  work  in  the  ser- 
vice of  his  gracious  Master.  Young  men^  let 
me  beseech  you  to  choose  an  occupation  that 
will  bear  the  scrutiny  of  the  last  day.  Con- 
"sider  well  the  principles  laid  down  arid  briefly 
alluded  to  or  illustrated  in  this  discourse. 
Your  happiness  now  and  through  a  boundless 
eternity,  as  well  as  that  of  those  whose  life  and 
being  may  be  bound  up  in  yours,  depends  very 
much  upon  your  making  choice  of  the  right 
kind  of  an  employment  or  pursuit  in  life. 
Choose,  then,  your  calling  in  the  fear  of  God, 
and  so  pursue  it  as  to  show  that  you  are  called 


302  THE   CHOICE    OF   A   PEOFESSION. 

of  God  to  it,  and  tliat  in  it  you  are  seeking  to 
please  Him  who  is  invisible,  and  to  gain  glory, 
honor  and  immortality  in  his  presence.  Make 
your  choice  deliberately  and  according  to  high 
and  noble  principles,  and  then  pursue  your  em- 
ployment boldly,  conscientiously,  devotedly, 
persistently.  A  wrong  choice,  or  a  negligent 
pursuit  even  of  the  right  calling,  is  a  life  of 
monotony  for  your  own  souls,  a  palsy  in  your 
own  homes,  and  a  misfortune  or  an  injustice  to 
others ;  while,  on  the  other  side,  he  that  is  wise 
is  wise  not  only  for  himself,  but  for  others — a 
wise  choice  and  a  wise  pursuit  is  the  life  of  the 
crowned  and  reigning  spirit.  Tliy  crown.,  young 
man,  is  yet  to  he  won.  God  help  you  to  gird 
on  your  armor,  and  help  you  to  win  it.  It  is  a 
resplendently  glorious  crown,  to  wduch  your 
age,  your  country  and  your  God  calls  yoU.  It 
is  for  you  to  become  a  light  always  moving  in 
the  creation  of  God,  in  a  wider  and  a  higher 
sphere — discovering  always,  illuminating  al- 
ways, gaining  every  hour  in  strength  for  bolder 
and  more  lofty  flights,  yet  bowed  down  every 
liour  into  deeper  humility ;  sure  of  being  always 


THE    CHOICE    OF   A    PEOFESSIOIC.  303 

and  irresistibly  in  an  upward  progress ;  liappy 
in  what  you  have  achieved,  happier  still  in  the 
greatness  of  the  w^ay  before  you,  and  happiest 
still  at  the  close  of  life,  when  all  other  names 
of  dearest  ties  may  fade  from  the  memory,  to 
be  refreshed  by  the  recollection  of  that  name 
which  is  above  every  name,  happiest  at  the 
close  of  life,  when  the  ri^rht  hand  be<rins  to  for- 
get  its  cunning,  to  remember  that  there  was 
never  a  touch  of  your  chisel  or  of  your  pen  or 
pencil,  nor  a  deed  done  by  your  hand,  nor  a 
purpose  of  your  heart,  but  has  added  to  th^ 
knowledge  and  happiness  of  your  fellow-men. 


XII. 

EESPOXSIBILITY   FOR    THE    SALVATIOX    OF    OUE 
FELLO^V    MEX. 

If  thou  forbear  to  deliver  them  that  are  drawn  unto  death,  and 
those  that  are  ready  to  be  shiin  ;  If  thou  sayest,  Behold  we  knew  it 
not ;  doth  not  he  that  pondereth  the  heart  consider  it  ?  and  he  that 
keepeth  thy  soul,  doth  not  he  know  it  ?  and  shall  not  he  render  to 
every  man  according  to  his  works? — Proverbs  xxiv.  11,  12. 

OxE  of  tlie  best  remarks  of  the  late  Daniel 
Webster  is  liis  answer  to  tlie  qnestion :  What 
is  tlie  greatest  subject  a  man  can  think  upon? 
" "  His  responsibility,  his  res]3onsibility  to  God, 
sir,  is  the  most  important  subject  that  can  enter 
his  mind." 

We  propose  now,  in  a  plain  way,  with  God's 
help,  to  offer  some  thoughts  upon  our  responsi- 
bility as  Christians  for  the  salvation  of  our  fel- 
low men.  To  understand  this  ]3assage  of  Scriji- 
ture,  we  must  consider,  frst^  the  sin  h  n\^  de- 
clared to  be  so  displeasing  to  God.      It  is  a  sin 

81)4 


SALVATION    OF    OUll    FELLOW    MEN.  305 

of  omission.  It  is  the  neglecting  of  our  duty  to- 
ward our  fellow  men,  and  tliouGcli  orio-inallv 
applied  to  their  natural  lives,  it  is  equally  true 
as  to  neglecting  their  souls.  The  original  allu- 
sion seems  to  be  to  the  case  of  an  innocent  per- 
son l)rouii;ht  into  visil>le  and  extreme  dano^er, 
either  by  severe  oppression,  or  by  a  sudden 
assault  upon  his  person,  or  by  some  unjust  pro- 
cess of  law.  As  for  example,  if  a  person  is  con- 
demned by  false  witnesses,  and  it  is  wdthin  our 
poAver  to  furnish  the  proofs  of  the  perjury  of 
the  witnesses  and  the .  innocence  of  the  party 
accused,  then  it  is  our  solemn  duty  to  do  it. 
Among  the  Jews,  it  was  allowed  that  if  any 
j)erson  could  offer  anything  in  favor  of  a  j)i'i- 
soner,  after  sentence  was  passed,  it  was  his  duty 
to  do  so  before  the  execution.  According  to 
the  Mishna  it  was  usual  when  a  man  was  led 
to  execution,  for  a  crier  to  go  before  him  and 
[)roclaim  :  "  Tliis  man  is  no^v  going  to  be  exe- 
cuted for  such  a  ciime,  and  such  and  such  are 
witnesses  against  him :  Whoever  knows  him  to 
be  innocent,  let  him  come  forth  and  make  it 
appear''     Quoted  by  Dr.  Doddridge. 


306  EESPOIN^SIBILITT   FOE    THE 

It  is  admitted  tliat  if  any  one  is  attacked  by 
force,  and  liis  property  and  life  are  in  danger, 
it  is  our  duty  to  iiy  to  liis  assistance,  if  tliere 
is  a  greater  probability  that  we  can  save  liis 
life  than  tliat  we  should  lose  our  own  in  the 
attempt  to  save  him.  Thus,  if  we  see  any  one 
through  ignorance  or  thoughtlessness  exposing 
himself  to  danger,  or  about  to  walk  over  a  pre- 
cij)ice,  or  to  fall  into  the  hands  of  thieves,  or  to 
take  a  wrong  road,  or  get  into  any  other  dis- 
tress, as  strangers,  travellers,  and  ships  at  sea, 
and  all  such  cases ;  then,  though  it  might  be 
with  ex23ense,  toil  and  trouble  to  ourselves,  and 
even  with  great  difficulty  and  i3eril,  and  with- 
out any  reward  or  even  return  of  gratitude, 
still  it  is  our  duty,  because  of  the  great  bonds 
of  human  brotherhood,  and  for  the  love  of  God 
the  great  Father  of  mankind,  to  hasten  to  their 
help  and  deliverance.  Among  the  Egy]3tians, 
"  to  be  the  accidental  witness  of  an  attempt  to 
murder,  without  endeavoring  to  prevent  it,  was 
reckoned  a  capital  offence,  which  could  only  be 
palliated  by  bringing  proof  of  absolute  ina- 
bility to  act.     To  be  jpresent  when  any  one 


SALVATION    OF    OUE    FELH)W    MEX.  30Y 

inflicted  a  personal  injury  on  another  without 
interfering,  was  tantamount  to  being  a  party  to 
the  eyil  done,  and  was  punishable  according  to 
the  extent  of  the  assault."  * 

And  if  the  nejilectinQ;  of  the  natural  liyes 
and  estates  of  our  fellow  men  be  so  highly 
criminal,  it  must  be  much  more  heinous  in  the 
sight  of  God,  to  permit  the  ruin  of  their  charac- 
ter, or  the  defamation  of  their  families,  or  the 
perdition  of  their  souls,  without  doing  eyery- 
thing  ii^  our  j)ower  to  saye  them  from  being 
drawn  unto  death  and  slain  by  the  sword  of 
eternal  justice. 

Secondly.  It  is  supposed  in  the  text,  that  they 
w^ho  neglect  to  deliyer  those  that  are  drawn 
unto  death  and  are  ready  to  be  slain,  are 
prompt  to  excuse  themselyes  for  this  neglect. 
And  this  readiness  to  offer  excuses  is  eyidence, 
jivst^  of  a  consciousness  of  guilt ;  and  secondly^ 
of  hayino;  offered  yiolence  to  the  best  feelino;s 
of  human  nature.  For  our  first  im2)ulse  on  see- 
ing distress,  is  to  endeayor  to  relieye  it.  Our 
hearts  then  leap  into  our  bosoms,  and  we  are 

*    "Ancient  Egypt,"  by  the  Carters,  vol.  1.,  p.  80. 


308  EESPONSIBILITY   FOE   THE 

ready  to  run  to  tlieir  relief;  butwlien  cold  and 
selfish  calculation  enters  into  tLe  lieart,  then  we 
forbear.  And  here  is  the  force  of  the  terms — - 
if  thou  forbear  to  deliver  tliem — that  is,  if  thou 
check,  or  restrain,  and  hold  back  from  doing 
what  your  heart  prompts  ;  then  "  he  that  pon- 
dereth  the'  heart,  and  keepeth  thy  soul,  doth 
not  he  know  it?  And  shall  he  not  render  to 
every  man  according  to  his  works  V 

Thirdly.  All  such  excuses,  however,  are  vain. 
They  are  unavailing.  If  we  succeed  ii:w  excus- 
ing: ourselves  to  ourselves  and  to  our  fellow  men, 
it  is  a  trifling  matter.  It  is  a  light  thing  to  be 
judged  of  man's  judgment;  he  that  judgeth 
thee  is  the  Lord ;  and  he  pondereth  the  heart ; 
he  weisrhs  in  a  most  accurate  balance,  all  its 
most  secret  sentiments.  He  that  keepeth  thy 
soul,  doth  he  not  know  it  ?  His  are  all  thy 
ways,  even  to  the  deep  thoughts  of  thine 
heart;  and  he  will  render  to  every  man  ac- 
cording: to  his  works. 

Human  laws  may  not  punish  for  the  neglect 
of  our  own  or  of  the  souls  of  our  fellow  men. 
The  grand  jury  may  not  bring  in  an  indict- 


SALVATION    OF    OUIl    lELLOW    MEN.  309 

iLieiit  for  profane  swearing,  or  for  drunkenness, 
nor  for  destroying  the  liabits  of  onr  young  men, 
or  for  adultery  and  fornication,  and  lying  and 
corrupting  our  })ul)lic  morals.  It  may  be  the 
police  cannot  prevent  men  from  exercising  their 
ingenuity  in  decoying  the  innocent  and  delud.- 
ing  the  unwary  stranger.  There  may  be  no 
statute  against  the  omission  of  duty  to  the  souls 
of  men.  The  laws  of  the  land  may  not  be  able 
to  2^nnish  for  the  sins  of  the  heart,  or  to  enforce 
filial  piety  and  love  to  God,  and  charity  to  our 
fellow  men,  still  he  that  trieth  the  reins  of  the 
heart,  knoweth  all  these  things.  And  besides, 
there  is  the  common  law  of  humanity,  the  writ- 
ten law  of  benevolence,  engraved  on  the  hu- 
man heart  and  j^roclaimed  from  the  statute 
book  of  heaven,  requiring  us  to  deliver  those 
that  are  drawn  unto  death  and  are  ready 
to  be  slain,  and  the  supreme  law-giver  will 
render  at  last  to  every  one  according  to  his 
w^orks. 

The  doctrine  raised  from  this  explanation  of 
tlie  text  is,  that  there   is  a  great  eespoxsi- 

BILITY   resting    UPON    US    TO    DESIRE  AND    LABOR 


310  EESPOXSIBILITY    FOR    THE 

EARNESTLY  FOR   THE    Sx^LVATIOTT    OF  OUR   FELLOW 

MEX     And  tliis  view  of  tlie  text  implies, 

1.  That  our  fellow  men  are  in  danger ;  and 
that  the  wicked,  the  impenitent,  and  ungodly 
are  in  a  dans^erous  condition  is  clear  from  the 
Word  of  God.  This  danger  is  pointed  to  by 
the  words :  "  If  thou  forbear  to  deliver  them 
that  are  drawn  unto  death,  and  those  that  are 
ready  to  be  slain." 

Drawn  iinto  cleatJi — ready  to  he  slain^  are 
fearful  words.  And  all  the  more  fearful  when 
we  remember  that  it  is  of  the  soul  rather  than 
of  tlie  body  that  they  are  spoken.  Have  you 
ever  seriously  considered  what  is  meant  by  the 
slaying  of  the  soul — by  the  death  of  the  soul  ? 
What  is  the  death  of  the  soul  ?  Is  there,  in- 
deed, any  reach  of  the  human  mind  so  capacious 
and  all  penetrating  as  to  apprehend  what  it  is 
to  be  lost  ?  If  eye  hath  not  seen,  nor  ear  heard, 
nor  heai't  of  man  conceived,  what  are  the  joys 
of  heaven :  so  neither  hath  eye  seen,  nor  ear 
heard,  nor  heart  of  man  conceived  what  is 
meant  by  the  portion  of. the  finally  impenitent ; 
the  cup  of  trembling  and  wrath  which  an  om 


SALVATION  OF  OUR  FELLOW  MY.^.  311 

nipotent  hand  compels  tliem  to  drink,  because 
they  rejected  offered  mercy  and  despised  the 
free  grace  of  God.  Weeping  and  wailing,  and 
ernasliino;  of  teeth,  and  outer  darkness  and  ban- 
ishment  from  'the  presence  and  glory  of  God, 
are  some  of  the  terms  by  which  the  doom  of 
the  wicked  is  described  in  the  holy  Scriptures. 
But,  oh,  situation  how  dismal ! 

"  Dungeon  horrible  on  all  sides  round 
As  one  groat  furnace  flam'd,  yet  from  these  flames 
No  light,  but  rather  darkness  visible 
Serv'd  only  to  discover  sights  of  woe, 
Regions  of  sorrow,  doleful  sliades,  where  peace 
And  rest  can  never  dwell,  hope  never  comes 
That  comes  to  all ;  but  torture  without  end 
Still  rages,  and  a  fiery  deluge,  fed 
With  ever-burning  sulphur  unconsum'd." 

And  }■  et,  is  it  not  true  tliat  multitudes  around 
us  are  living  in  sin  and  dying  out  of  the  present 
world  every  day  without  any  preparation  for  a 
better  life  ?  Does  not  a  thoughtful  survey  of 
our  streets  confirm  the  Scripture  view,  that  the 
wide  gate  and  the  broad  way  wliich  leads  to 
death  are  crowded,  and  that  there  are  but  few 


312  EESPOXSIBILITY    YOU    THE 

in  tlie  narrow  way  wliicli  leads  to  life  ?  Is  it 
not  true  if  we  judge  from  our  fellowMuen  at 
large  as  tliey  pass  and  repass  before  us  in  tlieir 
thousand  thousand  ways  of  conflict,  suffering, 
living  and  dying,  that  Christ's  fiock  is  small 
and  the  devirs  herd  is  large  ?  If  the  destroy- 
ing angel  was  commissioned  to  j^ass  over  the 
cities  of  Christendom,  and  commanded  to  smite 
with,  instant  death  all  those  who  dwell  in 
houses  not  marked  with  the  blood  of  the  great 
Paschal  Lamb  slain  from  the  foundation  of  the 
world  to  take  away  its  sin,  to  slay  the  first-born 
of  all  those  families  that  do  not  call  upon  God 
by  morning  and  evening  prayer — who  do  not 
reverence  the  holy  name  of  the  God  of  Israel — 
who  do  not  keep  his  day  holy,  and  who  do  not 
take  up  their  cross  and  follow  Christ — brethren, 
would  not  loud  and  long  wailings  rise  up  from 
many  of  our  dwellings  if  such  a  test  as  this 
were  now  applied  in  order  that  it  might  be 
seen  w^ho  is  on  the  Lord's  side  and  who  is  not  ? 
It  is  fearful  to  move  over  a  field  of  battle,  when 
the  missiles  of  destruction  are  flying,  rolling, 
rattling  and  crashing  in  every  direction ;  or  to 


SALYATIOZS    OF    OUU    FELLOW    ME:^-.  313 

go  tlirougli  a  populous  city  wLen  an  epidemic 
is  prevailing,  and  deatli  rides  on  every  breeze ; 
l)ut,  tliere  is  no  ejDidemic  like  sin.  It  kills  botk 
body  and  soul,  and  kills  beyond  tlie  grave. 
Tliere  is  no  deatli  like  eternal  deatli,  wkick  is 
the  second  deatk — a  deatk  forever  in  the  ex- 
tremest  agonies  of  dying,  and  yet  can  never  die. 
AYith  all  the  allowances  which  that  charity  can 
make  which  believeth  all  things  and  hopeth  all 
things,  is  it  not  true,  that  the  marks  of  eternal 
death  are  on  many  of  our  fellow-men — that  is, 
they  are  ungodly,  impenitent,  self  righteous, 
disobedient,  utterly  careless  or  indifferent  about 
religion,  or  they  are  profane,  prayerless,  im- 
moral, vicious  ?  And  on  others  on  whom  the 
marks  of  evil  doing  are  not  displayed,  there 
are,  however,  no  signs  of  spiritual  life.  They 
are  not  seeking  to  be  saved.  They  are  not 
given  to  prayer.  They  do  not  love  God,  nor 
obey  his  Son  Jesus  Christ.  And  if  the  right- 
eous scarcely  be  saved,  where  shall  the  ungodly 
and  the  sinner  appear  ?  What  shall  be  the 
end  of  those  who  know  not  God,  and  obey  not 
the  Gospel  of  his  Son?     O  that  the  dreadful 

U 


314  EESPONSIBILITY   FOR   THE 

contagion  of  sin  could  be  destroyed !  But 
alas  !  it  is  an  epidemic  that  ragetli  everywliere 
in  our  fallen  world,  and  ragetli  evermore  win- 
ter and  summer,  seed  time  and  harvest.  It 
never  abates.  .Sin  abounds  and  deatli  reigns. 
"For  death  from  sin,  no  power  can  separate." 
Xow  a  few  considerations  will  make  it  plain, 
that  the  impenitent  are  in  danger  of  eternal 
death.  First^  they  are  in  a  great  measure  care- 
less on  the  subject  of  religion.  Intelligent, 
energetic,  whole-hearted  on  all  other  subjects, 
they  are  indifferent  to  this  the  first  and  great- 
est concern  of  every  human  being.  Their  care- 
lessness may  arise  from  a  variety  of  causes,  but 
in  every  case  it  is  dangerous.  Some  think 
themselves  wise  and  increased  in  goods,  while 
in  fact  they  are  stupid,  ignorant  and  miserably 
poor.  Their  prosjDerity  is  either  a  mere  fancy, 
or  it  is  the  verdure  of  the  hill-side  just  below 
the  volcanic  crater,  whose  groanings  are  already 
to  be  heard  as  notes  of  preparation  for  the  over- 
flowing flood  of  fire  that  will  sweep  all  belov/ 
to  destruction.  They  are  sick,  but  think  them- 
selves in  health.     They  will  die,  if  no  physician 


SALVATION    OF    OUR   FELLOTV   MEN.  315 

saves  tliem ;  but  tliey  do  not  feel  tlieir  need  of 
one.  Tlieir  carelessness  is  tlie  calm  that  pre- 
cedes the  storm.  It  is  a  calm  produced  by  ig- 
noi'ance  or  stu2:)idity,  if  not  by  an  entire  with- 
drawing of  divine  influence.  Indifferent,  uncon- 
cerned, no  mind  or  heai-t  for  eternal  realities ; 
how  can  they  be  saved  ?  The  Lord's  day  they 
do  not  keep  holy.  Their  backs  are  turned 
upon  the  Lord's  house,  where  his  word  is 
preached ;  and  their  Bible,  the  gift  of  a  parent, 
or  of  a  "  sister  dear  "  who  has  passed  into  the 
skies,  if  not  lost,  is  at  least  not  read ;  nor  do 
they  now  repeat  "  Our  Father "  and  lift  up 
their  hearts  to  God  as  they  were  taught  to  do 
in  prayer  in  the  home  of  their  youth.  LIow, 
then,  can  they  be  saved  who  neglect  so  great  a 
salvation  ?  Those  who  despised  the  law  of 
Moses  died  without  mercy ;  but  to  despise  the 
Gospel  is  a  greater  crime,  and  deserves  a  great- 
er punishment.  Those  who  seek  not  mercy 
now,  according  to  tlie  Gospel,  shall  never  have 
it.  This  is  the  acceptable  time;  this  is  the 
day  of  salvation.  If  it  be  neglected,  there  is 
then  no  more  hope.     But,  secondly^  our  impeni- 


316  EESPOKSIBILITY   FOE   THE 

tent  fellow-men  are  in  great  danger,  because 
the  manner  of  tlieir  lives  is  contrary  to  God's 
laws,  and  therefore  exposes  tliem  continually 
to  his  righteous  judgments.  Some  men  are 
content  with  a  mere  name  for  decency  and 
good  manners ;  others  are  amiable  and  correct 
and  well  to  do  in  the  world ;  and  others  even 
have  the  form  of  godliness ;  and  yet  all  these 
are  without  true  piety.  Some  even  draw  nigh 
to  God  with  their  mouth,  and  honor  him  with 
their  lips,  whose  heart  is  far  from  him.  Then 
there  are  others  who  are  living  in  oj^en  sin. 
They  glory  in  their  shame.  Their  sins  are 
open  beforehand,  going  before  to  the  judgment, 
and  some  men's  sins  follow  alter.  The  works 
of  the  flesh,  which  are  the  works  of  the  wicked 
One,  are  manifest,  which  are  "  adultery,  forni- 
cation, uncleanness,  ^vrath,  murder  and  drunk- 
enness." And  they  that  do  such  things  show 
too  clearly  that  they  are  of  their  father,  the 
devil,  and  the  lusts  of  their  father  they  will  do. 
They  are  servants  of  sin,  and  living  after  the 
flesh,  they  must  die — For  tlie  tuirigliteous  can- 
not inlierit  the  Mngdom  of  God.     Thirdly.  An- 


SALVATIOX  OF  OUR  FELLOW  IS'LEN.  317 

otlier  proof  of  the  imminency  of  tlie  danger  that 
threatens  our  im]3enitent  fellow  men,  is  that 
great  and  fundamental  errors  are  abroad  in  the 
world — and  many  are  led  away  from  the  truth 
as  it  is  in  Jesus,  and  many  even  substitute 
these  false  doctrines  and  damnables  heresies,  as 
an  apostle  has  called  them,  for  the  vital  doc- 
trines and  true  views  of  our  holy  religion. 
They  receive  as  and/w'  the  precious  Gospel  of 
Christ,  what  is  in  fact  another  Gospel.  The 
fancies  and  traditions  and  commandments  of 
men  are  substituted  for  the  commandments  of 
the  living  God.  A  "will-worship"  is  put  in 
the  place  of  the  worship  God  has  appointed. 
Human  means  are  made  sufficient  without  the 
atonement  of  the  Son  of  God.  Now  it  cannot 
be  true  that  all  religions  are  equally  good.  It 
cannot  be  true  that  a  man  is  not  responsible 
for  what  he  believes.  It  cannot  be  true  that  it 
makes  no  difference  what  a  man  believes  if  he 
is  only  sincere.  If  this  were  so,  then  there 
would  be  no  difference  between  right  and  wrong. 
Nor  could  there  be  any  standard  of  right  and 
wrong.     But  we  know  there  is  such  a  differ- 


318  EESPONSIBILITY    FOE   THE 

ence,  and  tliat  tliere  is  sucli  a  standard,  and  tlie 
proof  of  this  is  tlie  universal  conscience,  con- 
fession and  practice  of  tlie  human  race.     And 
we  know  also  that  as  a  man  thinketh  in  his 
heart,  so  is  he.     We  know  that  truth  appre- 
hended is  a  principle,  and  that  a  principle  ap- 
prehended excites  an  emotion,  a  desire,  a  will, 
and  leads  to  action,   so   that   from   belie  vino- 
comes   thinking,  and   then   doing.      Truth   in 
itself  is  infinitely  precious.     It  is  separated  by 
an  infinite  space  from  error.     And  while  truth 
is  saving,  error  is  destroying.     It  does,  there- 
fore, make  a  great  difi*erence  what  a  man  be- 
lieves, for  without  his  intending  it,  or  perceiv- 
it,  his  conduct  is  moulded  by  his  belief     And 
besides,  a  man  is  as  much  accountable  for  the 
doctrines  he  believes,  the  sentiments  he  >  holds, 
the  opinions  he  utters,  as  he  is  for  the  example 
he  sets  or  the  actions  he  performs.     Nor  does 
a  man's  good  intentions  excuse  him  for  wrong 
doing,  when  he  could  have  known  what  was 
right  by  taking  heed  to  the  will  of  God.     Nor 
doofi  a  man's  sincerity  in  l^s  belief  save  him 
fro-a   responsibility.     A  man's    sincere   belief 


SALVATION  OF  OUR  FELLOW  MEN.    319 

tliat  his  neiglibor  was  honest  does  not  save 
liim  from  the  loss  he  sustains  when  that  neigh- 
bor runs  away  with  his  money.  Nor  does  a 
man's  perfect  honesty  save  him  from  death,  if 
by  mistake  he  has  taken  poison  that  kills 
instead  of  the  powder  that  was  to  heal.  It  is 
our  duty  to  know  and  believe  the  truth,  and 
nothing  but  the  truth.  And  for  this  very  pur- 
pose God  has  endowed  us  with  reason,  intel- 
lectual powers,  speech  and  the  means  of  know- 
ledge, and  has  revealed  his  will  for  our  salva- 
tion. It  is  by  the  truth  we  are  begotten  to  a 
lively  hope,  and  made  free  from  sin.  A  man's 
life  cannot  be  in  the  rio;ht,  if  his  faith  be  in  the 
wrono; ;  for  his  conduct  will  flow  from  wTono- 
motives  and  aims — his  actions  will  be  the  pro- 
ducts of  erroneous  principles,  and  however  sin- 
cere, error  never  can  produce  right. 

Since,  therefore,  it  is  ]3hilosoj)hical  as  well  as 
scriptural  that  some  errors  are  "  damnable,"  it 
is  of  the  greatest  importance  that  men  should 
have  clear  and  proj)er  views  of  the  divine  cha- 
racter— of  the  law  of  God  and  of  themselves — 
of  its  reach,  spirituality  and  requirements,  and 


320  EESPOl^SIBILITY   FOK   THE 

of  themselves  as  guilty  in  tlie  siglit  of  God,  and 
of  their  need  of  Christ  as  a  Saviour,  and  be 
able  to  apprehend  his  willingness  and  suffi- 
ciency as  a  Redeemer.  And  since,  according  to 
the  Word  of  God,  we  cannot  be  saved  without 
iioliness — without  beins:  born  ao-ain — without 
I'epentance  and  faith,  and  since  so  many  are 
living  around  us  who  give  no  evidence  of  re- 
pentance toward  God,  nor  of  faith  in  Jesus 
Christ,  is  not  the  conclusion  forced  upon  us, 
tliey  are  draivn  tmto  deaths  and  are  ready  to  he 
slain?  What  becomes  of  the  thousands  of 
souls  that  leave  our  mortal  shores  every  year  ? 
Whither  do  they  go  \  What  reasonable,  scrip- 
tural hope  is  there  that  the  majority  of  those 
who  are  now  intent  on  gain  or  pleasure,  and 
elbowing  their  way  through  our  streets,  will  be 
saved  when  they  die  ?  Around  how  many  of 
their  dying  couches  will  be  gathered  a  j)raying 
band  to  commit  the  departing  spirit  to  Jesus 
Christ!  Ah!  is  it  not  enough  that  they  die 
in  wretchedness — that  they  die  under  the  stare 
of  strange  faces,  and  among  a  people  they  have 
not  known  ?     Is  it  liot  enouo-h  that  no  mother. 


SALYATIOIsr    OF    OUK   FELLOW    MEN.  321 

sister  or  wife  will  be  there  to  watcli  tlieir  last  mo- 
ments witli  angel  love,  and  when  death  has  done 
its  work,  to  close  the  eye  and  commit  the  body 
to  dust — to  strange  dust,  where  sleej)  not  the 
bones  of  fathers  and  their  kindred  ?  Is  this  all  ? 
Very  far  from  it.  This  is  only  the  death  of  the 
body.     But — 

'Tis  not  the  whole  of  life  to  live, 

Nor  all  of  death  to  die  ; 
Beyond  this  vale  of  tears 

There  is  a  life  above, 
Unmeasured  by  the  flight  of  years, 

And  all  that  life  is  love. 
There  is  a  death  whose  pang 

Outlasts  the  fleeting  breath  ; 
Oh,  what  eternal  horrors  hang 

Around  the  second  death  !" 

2.  Let  us  consider  next,  some  of  the  excuses 
usually  made  or  offered  against  our  res])onsi- 
hility  for  tlie  salvation  of  our  felloiv  men. 

F'irst.  It  is  sometimes  criven  as  a  reason  for 
neglecting  the  spiritual  welfare  of  those  around 
us,  that  we  do  not  know,  and  that  indeed  it  is 
not  our  business  to  know  anything  of  their  spi- 
ritual state.  Now,  if  by  this  is  meant  that  every 

14* 


322  EESPONSIBILITY   FOR   THE 

man  must  stand  or  fall  before  liis  own  master: 
that  every  one  lias  to  appear  before  God  for 
himself  and  not  for  another,  and  stand  alone  in 
the  judgment  as  to  his  own  individuality; — if 
by  this  is  meant,  that  we  are  to  mind  our  own 
business,  and  not  meddle  with  the  affairs  of 
others,  and  that  every  one  must  work  out  his 
own  salvation  with  fear  and  trembling,  then  it 
is  all  right.  But  if  by  this  is  really  meant  that 
we  are  ignorant  of  the  dangerous  condition  of 
our  impenitent  fellow  men,  and  that  we  are  ex- 
cused from  feeling  any  anxiety  or  from  doing 
anything  to  save  their  souls,  then  it  is  a  wicked, 
atheistic,  cruel  fallacy,  alike  contrary  to  com- 
mon charity  and  Grospel  fraternity.  Do  not 
hiow  that  sinners  as-ainst  God  are  in  dano^er  of 
his  judgments  !  And  is  it  true,  that  you  do 
not  know  that  the  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and  un- 
rig:hteousness  of  men  ?  Are  not  our  fellow  men 
out  of  Christ,  living  in  sin,  in  the  gall  of  bitter- 
ness and  the  bondage  of  iniquity,  dead,  abso- 
lutely dead  in  trespass  and  in  sins  ?  Do  you 
not  believe  that  all  men  are    sinners   against 


SALVATIOX  OF  OUE  FELLOW  ]\rE]^.    323 

Gocl,  and  tlierefore  cliildren  of  wrath,  and  tliat, 
as  tlie  Scriptures  say,  we  must  be  born  again, 
])ecome  new  creatures  in  Christ,  and  have  a 
new  heart,  or  we  cannot  see  the  kingdom  of 
heaven  ?  And  are  you  not  fully  satisfied  that 
human  life  is  frail,  short  and  uncertain;  that 
ten  thousand  casualties  and  diseases  are  hurry- 
in  2:  our  fellow  mortals  to  the  crates  of  death 
and  into  an  unchanging  eternity  ?  And  does 
not  the  wrath  of  God  abide  on  every  unbeliever? 
Will  he  not  render  indignation  and  wrath, 
tribulation  and  anguish,  upon  every  man  who 
dies  in  his  sins  impenitent,  unpardoned,  unre- 
newed ?  Ai'e  not  the  wicked  and  all  they  that 
forget  God  to  be  turned  into  hell  ?  Now,  my 
brethren,  do  you  not  profess  to  receive  the 
Scriptures  as  the  Word  of  God  ?  How,  then, 
can  you  say  you  do  not  know  the  danger  of 
your  fellow  men  who  are  living  in  sin  ?  Have 
you  not  yourself  fled  from  the  wrath  to  come, 
and  do  you  not  know  that  your  friends  who 
are  yet  living  in  sin  are  exposed  to  it  ?  What 
would  become  of  your  friend,  relative,  child,  or 
neighbor,  wlio  is  now  Cliristless,  wliose  heart 


324  EESPO]SrSIBILITY   FOE   THE 

has  not  been  renewed  by  tlie  grace  of  God,  if 
they  should  die  this  moment?  Without  re- 
pentance, must  they  not  perish  ?  Oh,  say  not, 
you  know  not  their  danger.  Kather  cry  mightily 
to  God  that  they  may  be  saved,  even  as  it  were 
by  pulling  them  out  of  the  fire. 

Second.  Others  say  they  do  not  feel  the  re- 
sponsibility of  which  we  are  speaking,  because 
they  have  their  own  affairs  to  attend  to,  and  it 
is  the  minister's  business  to  save  the  souls  of 
men.  Undoubtedly.  It  is  true,  you  have  your 
own  souls  to  save  and  your  own  work  to  do, 
and  it  is  the  great  business  of  ministers  of  the 
Gospel  to  labor  to  save  the  souls  of  men.  They 
are  set  to  watch  for  them  as  men  that  must 
give  an  account  to  God.  But  then  have  you 
no  humanity  ?  Are  you  without  the  milk  of 
human  kindness  ?  Have  you  no  sympathy,  no 
fellow  feeling  for  your  own  flesh  and  blood  ? 
It  is  the  privilege  and  the  duty  of  parents, 
sabbath-school  teachers,  and  preachers,  to  show 
unto  the  people  the  way  of  salvation — to  tell 
them  what  they  must  do  to  be  saved — but 
does  this  excuse  any  of    God's   people   from 


SALYATIOIS'    OF    OUR    FELLOW    MEIST.  325 

striving  for  the  happiness  of  their  feHow  men  ? 
If  our  country  is  plunged  into  a  war,  and  our 
coasts  are  to  be  defended  agaii^st  a  foreign,  in- 
vading foe,  would  it  then  be  enough  to  say,  let 
the  officers  of  the  government  attend  to  our  de- 
fence. They  are  the  sons  of  the  sword,  let 
them  fight  for  us.  It  is  their  business.  True 
it  is  their  business,  but  their  duty  does  not 
excuse  you  from  the  claims  of  j)atriotism  and 
honor.  And  what  can  the  officers  do  without 
soldiers  ?  They  gain  no  victories  with  men  of 
straw,  nor  with  cork  soldiers.  It  is  theirs  to 
plan,  to  lead,  to  command ;  but  the  bone  and 
sinew,  the  hand  and  the  heart  of  the  soldier  in 
the  rank  and  iile  must  be  there  to  stand  by  the 
undaunted  leader  of  the  host,  or  all  is  lost. 
And  just  so  it  is  with  the  ministers  of  the 
Gospel.  They  are  God's  servants,  Christ's  am- 
bassadors ;  but  they  cannot  do  their  own  duty 
and  that  of  the  members  of  God's  church  also. 
Aaron  and  Hur  must  hold  up  Moses'  hands 
while  he  prays,  and  Joshua  leads  the  charge 
against  the  Amalekites.  It  is  only  thus  the 
Philistines  can  be  put  to  flight.     The  apostles 


326  EESPONSIBILITY    FOE   THE 

were  empowered  to  work  miracles  and  to  speak 
with  tongues,  and  inspired  to  jDreacli  and  write 
by  tlie  Holy  Spirit,  yet  we  find  them,  and 
particularly  Paul,  the  bravest  and  the  most 
learned,  most  eloquent  and  intellectual  one 
among  them  all,  repeatedly  and  most  earnestly 
asking  the  prayers  of  the  Christian  Churches. 
Should  you  not  then  pray  for  your  pastor,  look 
over  his  failings,  "to  his  faults  be  a  little 
blind,"  and  love  and  obey  him  \  If  you  sin- 
cerely desire  to  remember  his  words,  to  profit 
by  his  instructions,  you  must  pray  for  him  and 
be  a  co-worker  with  him. 

Third.  Others  say,  we  are  commanded  not 
to  cast  our  'pearls  before  stvine^  and  therefore 
we  must  just  let  our  fellow  men  alone  in  their 
sins.  And  has  the  devil  become  a  Bible  col- 
porteur ?  Do  I  see  him  carrying  his  green  bag 
of  books,  and  quoting  the  sacred  Scriptures  ? 
This  is  not  at  all  improl)able.  He  quoted  the 
Bible  in  his  temptation  of  our  Lord  in  the  wil- 
derness, and  our  Lord  conquered  by  quoting 
Scripture  texts.  The  devil  quoted  to  pervert 
and  lead  astray ;  our  Lord  quoted  to  correct  liis 


SALVATION    OF    OUE   FELLOW    METT.  o27 

wicked  perversions,  and  to  vindicate  the  ways 
of  God.  It  is  true  tliat  some  men  do  more 
harm  than  good  by  being  imprudent.  Their 
words  are  not  fitly  chosen,  or  the  time  and 
place  were  not  wisely  selected.  There  is  a  zeal 
that  is  not  according  to  knowledge.  It  is  pos- 
sible to  be  overmuch  zealous.  [N'ew  w^ine  is 
not  to  be  put  into  old  bottles.  The  children 
of  the  bride  chamber  are  not  to  fast  w^hile  the 
bridegroom  is  wdth  them.  There  must  be  mod- 
eration, and  some  attention .  to  what  is  tit  and 
becoming  in  times  and  places,  characters  and 
circumstances.  But  what  miserable  logic  have 
we  fallen  on  ?  Bocause  a  man  may  be  impru- 
dent, therefore  he  cannot  be  prudent.  Because 
a  man  may  be  righteous  over  much,  therefore, 
he  must  have  no  zeal  at  all.  It  is  just  the 
same  logic  that  Milton  puts  into  Eve's  mouth, 
when  she  proposes  to  Adam  to  kill  themselves 
to  keep  from  dying.  It  is  as  practicable  a 
method  of  doing  our  duty,  as  if  we  should  say, 
it  is  possible  we  may  be  choked  to  death  by 
eatluG!:,  therefore,  we  will  starve  to  death.  Our 
LorrI  does  indeed  tell  us  not  to  cast  our  pearls 


328  EESPOKSIBILITY   FOR   THE 

before  swine.  Are  all  impenitent  men,  there- 
fore, swine?  Is  there  no  way  to  administer 
reproof  for  sin  ?  Tlie  Saviour's  admonition  im- 
plies that  there  is  a  prudent  way  by  which  to 
win  the  souls  of  men,  and  •  hence  He  warns  us 
against  defeating  our  purposes,  and  bringing 
upon  ourselves  contempt  by  injudicious  at- 
tempts. There  is  an  of&cious  j)ietism,  a  cant — 
a  long-faced  whining  and  praying  in  tlie  streets, 
and  intruding  evangelical  tracts  and  conversa- 
tion upon  travellers,  and  even  into  people's 
houses,  that  is  certainly  unbecoming  and  highly 
injurious ;  but  surely  it  does  not  follow,  be- 
cause of  such  ignorant  and  rude  abuses,  that 
we  should  all  sit  still,  and  see  our  fellow  men 
drawn  unto  death  and  ready  to  be  slain,  and  do 
nothins:  to  save  them.  AVas  it  not  Judas,  who 
said,  what  is  that  to  us  ?  And  was  it  not  Cain, 
who  said :  Am  I  my  hrotliei^s  Iceeper  f  Away 
with  all  companionship  with  such  cruel  cies,  away 
with  such  miserable  sophistry  as  this,  which  the 
devil  puts  into  men's  heads  to  the  everlasting 
undoing  of  multitudes  of  precious  souls ! 
FoiiHli.  Others  say,  our  fellow  men  are  oble 


SALVATION  OF  OUR  FELLOW  ME]N-.    329 

to  take  care  of  tliemselves,  tliey  liave  tlie  means 
of  grace — tlie  Lord's  day,  the  cliurcli  and  tlie 
minister,  an  open  Bible,  as  good  an  education 
as  we  Lave — they  are  free  agents — they  know 
their  duty ;  let  them  attend  to  their  own  souls, 
why  should  ^ve  trouble  ourselves  about  them  ? 
And  truly  it  is  a  blessed  thing  to  live  in  our 
day — to  have  the  mantle  of  Puritan,  Huguenot 
and  Covenanter  sires,  who  were  the  elect  of 
heaven  to  preach  the  Gospel  on  this  continent, 
and  make  the  wilderness  vocal  with  tlie  wor- 
ship of  God.  It  is  a  great  privilege  to  have 
ministers  of  the  Gosj^el  among  us,  who  show 
unto  men  the  way  of  salvation.  It  is,  indeed, 
our  crowning  excellence,  that  we  have  houses 
of  worship  and  schools  for  all  sorts  of  children, 
and  that  the  word  of  God  runs  swiftly  over  the 
land,  and  the  printing  press  is  casting  the  fruits 
of  the  tree  of  life  abroad  over  all  continents, 
and  that  a  greater  and  a  more  decided  Christ- 
ian influence  prevails  over  mankind  than  ever 
before  since  the  foundation  of  the  world,  but 
still  all  these  privileges  do  not  excuse  God's 
people  from  personal   anxiety  and   efforts   to 


330  EESPOTTSIBILITY   FOE   THE 

advance  Lis  kingdom  in  tlie  world.  Tlie  mere 
letter  of  the  Gospel  does  not  convert  and  save. 
It  is  not  by  might  nor  by  power,  saith  God, 
but  by  my  s]3irit  that  men  are  converted  and 
saved.  And  God's  spirit  is  given  in  answer 
to  prayer.  His  well-beloved  son  is  to  ask  him 
for  the  heathen,  and  then  he  gives  the  utter- 
most parts  of  the  earth  to  him  for  a  possession. 
And,  besides,  it  is  well  known  that  those  who 
are  most  in  need  of  the  saving  j)ower  of  the 
Gospel  do  not  themselves  feel  the  need  of  it. 
They  are  dying  for  the  want  of  bread,  but  have 
no  appetite.  Dying  for  the  water  of  life,  but 
have  no  thirst  for  it.  They  must  be  assisted, 
or  they  will  never  get  into  the  pool  when  the 
waters  are  troubled.  They  must  be  encouraged 
or  even  led  to  the  house  of  God  or  they  will 
never  hear  the  words  of  everlasting  truth.  It 
is  known  historically  that  savage  nations  are 
never  civilized  by  an  indigenous  outgrowth. 
It  has  always  been  the  result  of  something 
introduced  from  abroad.  The  germ  of  their 
civilization  has  always  been  j^l^^wted  among 
them   by  somebody  else.     It  is  j^hilosophical 


SALYATIOX    OF    OUE   FELLOW   MEIST.  331 

tliat  it  should  be  so,  for  tlie  stream  cannot  rise 
liisclier  than  the  fountain.  Like  beo-ets  like. 
The  earth  is  of  the  earth,  eartliy.  It  is  then 
most  clearly  our  duty,  if  God,  for  Christ's  sake, 
has  oj^ened  our  eyes,  to  j)ray  to  him  to  023en 
the  eyes  of  our  fellow  men,  and  to  endeavor  to 
get  them  in  the  way  that  is  most  likely  to 
prove  availing  to  them  for  such  a  blessing.  It 
is  plainly  our  duty  to  furnish  places  of  worship 
and  the  means  of  Christian  instruction  to  all 
our  fellow  men,  and  then  to  do  all  we  can  to 
induce  them  to  profit  by  such  opportunities. 
If,  by  any  fatal  depravity,  our  fellow-citizens 
were  so  obstinate  that  they  would  sit  in  their 
counting-houses  or  stores,  or  starve  to  death  in 
their  parlors  rather  than  procure  and  take  their 
daily  bread,  would  it  not  be  charitable  in  us  to 
supply  them,  and  to  j)ersuade  them  to  take  it 
until  they  should  so  far  recover  as  to  knovv^  its 
value  and  seek  it  for  themselves*?  Is  it  not 
within  the  j)rudent,  modest  reach  of  the  influ- 
ence of  every  one  of  you  to  induce  a  companion 
or  acquaintance  who  does  not  now  attend  to 
religious  things,  to  go  to  church  and  to  keep 


332  EESPONSIBILITY   FOR   THE 

tlie  Lord's  day  holy  2  Is  it  not  within  tlie 
proper  spliere  of  every  one  of  you  to  J3ring 
some  one  to  tlie  Sunday  school,  the  prayer 
meeting  or  the  solemn  assembly  of  God's  peo- 
j)le  on  the  Sabbath  ?  One  word,  one  page,  one 
prayer,  one  effort,  with  God's  blessing,  might 
be  the  means  of  saving  many  souls  from  death. 
And  after  all,  my  brethren,  is  it  not  to  be 
feared  that  the  true  reason  of  our  neglecting 
the  souls  of  our  fellow  men  is,  that  we  do  not 
realize  the  importance  of  salvation — we  do  not 
really  feel  enough  for  their  souls — we  do  not 
sufficiently  realize  spiritual  and  eternal  things 
— we  do  not  apprehend  the  greatness  of  salva- 
tion, nor  the  preciousness  of  the  blood  of 
Christ.  If  we  only  apprehended  what  it  is  to 
be  saved,  or  what  it  is  to  be  lost,  then  surely 
we  should  do  more  to  deliver  the  souls  of  men 
from  death.  ■A*nd  the  main  reason  why  we  do 
not  realize  these  stupendous  things  is  the  want 
of  faith.  .We  want  more  depth  of  feeling,  be- 
cause we  are  ignorant  and  unbelieving.  We 
have  not  a  deep  feeling  for  our  fellow  men  be- 
cause we  do  not  truly  believe  what  the  Word 


SALYATIO:^  OF  OUR  TELLOW  MEN.    333 

of  God  says,  nor  do  we  praj'  for  them,  and  love 
their  souls  as  we  should  do,  considering^  that 
we  are  redeemed  by  the  blood  of  the  Son  of 
God. 

3.  A  few  reasons  wliy  we  sliould  earnestly 
strive  to  deliver  our  felloiv  men  from  death. 

First.  Our  oivn  experience  slioidd  teacli  us  to 
have  compassion  on  the  soids  of  otliers.  Were 
we  not  in  the  same  state  by  nature  children  of 
wrath  even  as  others  ?  Were  we  not  on  the 
very  brink  of  destruction,  when  sovereign  mer- 
cy found  us ;  and  shall  w^e  not  seek  to  extend 
that  mercy  to  others  ?  We  have  found  him  of 
whom  Moses  in  the  law  and  the  prophets  did 
write,  and  shall  we  not  invite  others  to  come 
and  behold  him.  We  have  looked  to  Jesus 
that  we  might  live ;  and  shall  we  not  ^^oint 
others  to  the  Lamb  of  God  that  taketh  away 
the  sins  of  the  world  ?  We  have  tasted  that 
the  Lord  is  good  and  gracious ;  and  shall  we 
not  desire  that  all  about  us  may  have  the  same 
happy  experience  of  his  grace  ?  We  have  ob- 
tained the  forg^iveness  of  sin  throuofh  faith  in 
his  name;  and  shall  we  not,  like  David,  en- 


334  EESPON'SIBILITY   FOE   THE 

cleavor  to  teacli  transgressors  liis  ways?  Oli, 
shall  we  not  love  the  souls  of  others,  as  God, 
for  Chiist's  sake,  hath  loved  us — shall  we  not 
have  compassion  on  our  fellow-servants,  as  the 
Lord  continually  hath  pity  on  us  ? 

Second.  We  are  so  constituted  that  we  have 

much  INFLUENCE  UPON  OUE  FELLOW  MEN.      Noue 

of  US  can  live  to  ourselves.  Each  one  has  a 
share  of  influence.  All  covet  influence,  and 
yet  but  few  realize  what  it  is  to  be  a  man  of 
influence.  So  great,  indeed,  is  the  influence  of 
mind  upon  mind,  of  heart  upon  heart,  that  it 
requires  much  zeal  and  prayer  on  our  part  for 
our  neighbor,  lest  we  be  guilty  of  neglecting 
his  soul.  "  Be  ye  not  partakers  of  other  men's 
sins."  If  ^ve  forbear  to  deliver  them  that  are 
drawn  unto  death  and  those  that  are  ready  to 
be  slain — are  we  not  partakers  in  their  ruin  ? 

Third.  "We  should  earnestly  strive  to  save 
tlie  souls  of  our  fellow  men,  who  are  drawn 
unto  death  and  ready  to  be  slain,  because  when 
they  are  converted  to  God,  they  are  made  Jia/p- 
l^y.  The  pleasures  of  religion  are  great  both 
objectively  and   subjectively.     The   pious  are 


SALVATION    OF    OUR    FELLOW    MEIT.  335 

not  only  saved  from  tlie  wratli  to  coine,  ])ut 
tliey  enjoy  at  present  in  tlie  life  that  now  is,  a 
good  hope  through  grace  and  the  sense  of  par- 
doned sin,  a  persuasion  of  the  favor  of  God 
toward  them,  a  ])elief  that  all  things  are  work- 
ing together  for  their  good,  and  that  when  tliey 
die  they  shall  go  to  heaven ;  and  besides,  the 
pious  find  great  delight  in  j^rayer  and  praise, 
in  hearinof  and  readins:  the  Word  of  God,  and 
in  conversation  with  religious  people.  These 
are  joys  that  satisfy  and  sanctify  the  mind,  and, 
compared  to  which,  all  the  frothy  mirth  and 
carnal  pleasures  of  the  wicked  are  mean  as  the 
toys  of  children,  and  hurtful  as  the  sports  of 
madmen. 

"  The  men  of  grace  have  found 
Glory  begun  below, 
Celestial  fruits  on  earthly  ground 
From  faith  and  hope  may  grow." 

Wisdom's  ways  are  ways  of  pleasantness  and 
all  her  paths  are  paths  of  j)eace.  Not  a  few 
have  tried  l)oth  the  pleasures  of  sin  and  the 
pleasures  of  religion,  and  have  found  that  there 
is  more  happiness  in  one  hour's    communion 


336  EESPOIS'SIBILITY   FOR   THE 

with  God,  tlian  in  days  and  montlis  of  sinful 
indulo;ence.  The  love  of  God  is  slied  abroad 
in  their  liearts,  which  is  unspeakable  and  full 
of  glory.  And  the  end  of  their  faith  is  salva- 
tion— the  joys  and  glories  of  the  heavenly  world. 
The  Holy  Scriptures  teach  us  that  Christ  is 
gone  to  heaven  to  prepare  mansions  for  his  fol- 
lowers— that  he  will  come  ag:ain  and  take  them 
to  dwell  with  him  where  he  is.  The  pure  in 
heart  shall  see  God.  Verily  there  is  a  reward 
for  the  righteous. 

,  Fourth.  We  slioiild  earnestly  desire  and  labor 
for  the  salvation  of  our  fellow  nien^  hecause 
thereby  we  shall  promote  our  own  ])resent  and 
future  happiness^  the  good  order  and  peace  of 
society.,  and  the  glory  of  God.  Christians  are 
the  salt  of  the  earth.  Ten  rio^hteous  men  would 
have  saved  Sodom;  and,  verily,  except  the 
Lord  had  left  us  a  seed,  we  had  been  as  Sodom, 
and  been*  made  like  unto  Gomorrah.  The 
prayers  of  the  pious  are  a  greater  defence  to 
their  country  than  all  its  fleets  and  armies — 
and  that  government  is  most  likely  to  flourish 
in  which  the  peoj^le  of  God  are  the  most  nu- 


SALVATIOlSr    OF    OUR   FELLOW    MEIS".  337 

merous,  and  where  trutli  and  rigliteousness 
most  abound.  As  tlie  meanest  service  we  can 
do  for  Christ  lias  great  refreshment  in  it,  so 
whatever  we  can  do  for  the  souls  of  men  from 
the  love  of  God  in  our  own  hearts,  increases 
our  own  happiness.  Whatever  is  done  unto 
one  of  the  least  of  his  disciples  is  done  unto 
himself.  They  that  be  wise  shall  shine  as  the 
Ijrightness  of  the  firmament,  and  they  that  turn 
many  to  righteousness  as  the  stars  forever  and 
ever.  Our  blessed  Lord  sendeth  us  not  on  a 
warfare  at  our  own  charge ;  not  that  we  can  do 
anything  to  bring  God  under  obligations  to  re- 
ward us ;  for  all  we  are  is  of  free  grace ;  and 
after  we  have  done  all,  w^e  are  poor,  unprofita- 
ble servants.  Still  it  is  a  great  honor  to  be  the 
instrument  of  saving  others.  Such  is  the  econo- 
my of  grace,  that  in  doing  good  to  others,  we 
ourselves  are  blessed.  He  that  watereth  the 
souls  of  others  shall  himself  be  watered.  It  is 
a  glorious  privilege  to  be  made  the  means  of 
bringing  in  a  revenue  to  God's  glory,  year  after 
year,  and  age  after  age.  A  good  impression 
made  in  the  Sabbath  school,  the  influence  of  a 

15 


338  EESPONSIBILITY   FOR   THE 

Single  word,  or  prayer,  or  tract,  or  the  educa- 
tion of  a  single  youth,  or  the  sending  out  of  a 
single  missionary,  and  thus  to  preach  Christ  by 
proxy,  may  be  the  means  of  bringing  in  a  har- 
vest of  souls  every  year  to  the  end  of  time. 
Herein  is  our  highest  honor,  that  we  are  co- 
workers with  God  and  made  like  our  merciful 
Father,  who  bestoweth  his  gifts  upon  us. 

What  can  we  do  to  save  our  fellow  men  ? 
We  should  cherish  a  deep  and  ardent  love  for 
their  souls ;  we  shoiild  set  them  an  example  of 
faith  and  holiness,  and  invite  them  to  the  house 
of  God ;  provide  places  of  worship  for  them, 
that  they  may  have  no  excuse ;  we  should  pray 
fervently  for  their  conversion  ;  Paul  may  plant 
and  Apollos  water,  but  God  giveth  the  increase. 
The  love  of  our  neighbors  requires  that  we 
should  pity  and  help  them  in  time  of  sickness, 
in  poverty  or  other  temporal  distress;  how 
much  more,  then,  should  we  care  for  their  souls 
and  labor  earnestly  to  prevent  their  eternal 
ruin  !  Solicitude  for  the  health  of  their  bodies 
and  the  well-being  of  their  families  and  estates 
is  esteemed  friendship  and  love  toward  our  fel- 


SALVATION  OF  OUR  FELLOW  MEIS-.    339 

low  men;  Low  mncli  more,  then,  innmtely 
more,  should  we  care  for  their  souls ;  for  what 
is  time  and  all  its  multitudinous  cares  to  that 
vast  abyss  of  eternity,  "  whose  end  no  eye  can 
reach  ?"  For  what  is  a  man  profiled  if  he  shall 
gain  the  whole  world  and  lose  his  own  soul  I 
or  what  shall  a  man  give  in  exchange  for  his 
soul?  Mattliew  xvi.  26.  It  were  exceedingly 
important  in  such  a  city  as  ours,  and  in  all  new 
countries,  and  among  all  classes  and  assem- 
blages of  men  who  are  from  home  or  cut  oif 
from  the  enjoyments  of  social  and  domestic 
life,  that  the  influence  of  our  social  nature 
could  be  secured  on  the  side  of  virtue  and  reli- 
gion. Much  good  and  much  evil  is  done  by 
example,  by  conversation  and  by  throwing 
newspajDers,  tracts  and  books  in  one  another's 
way.  One  moment's  reading  while  waiting  in 
the  parlor  for  the  appearance  of  the  friend 
called  upon,  or  one  sight  of  a  picture,  or  one 
evening  at  a  play  or  at  the  house  of  God,  may 
fix  the  whole  future  character  and  eternal  des- 
tiny of  a  young  man  or  young  v/oman.  And 
if  the  children  of  the  world  are  gregarious,  and 


340  EESPONSIBILITY   FOR   THE 

invite  ana  even  drag  each  otlier  into  tlie  drink- 
ing saloon  and  to  the  theatre  and  to  the  cham- 
bers of  j)ollution  and  death ;  how  much  more 
•should  Christian  young  men  deliver  them  that 
are  drawn  unto  death  and  ready  to  be  slain ! 
Perhaps  no  one  thing  destroys  more  men,  espe- 
cially young  men,  in  our  large  towns  and  newly 
settled  States,  and  in  our  army  and  navy,  than 
the  want  of  proper  female  society.  Permanent 
resident  families  are  few  in  comparison  with 
the  mass,  and  they  are  from  different  parts  of 
the  world,  and  are  engrossed  with  their  own 
Social  circles,  and  indifferent  about  widening 
them,  and,  consequently,  husbands,  brothers 
and  sons  aivay  from  lioine^  in  such  a  community 
have  but  few  of  the  enjoyments  of  proper 
society.  They-  seldom  have  opportunities  to 
enjoy  such  refined  delights,  or  to  be  strength- 
ened in  their  purposes  of  well-doing  by  the  re- 
straints of  sisters  and  mothers  and  pious  female 
friends.  Oh,  it  is  greatly  to  be  desired  among 
us,  that  the  hallowed  influences  of  home  should 
be  thrown  once  more  around  the  masses  of  men 
that  are  diir2:ii^2!:  in  our  mountains,  toilinsr  in 


SALVATION    OF    OUR    FELLOW    MEIST.  341 


GUI'  valleys,  or  elbowing  each   otlier   sliarply 
tlirouo'li  our  streets  and  our  crowded  saloons. 


EEFLECTIOl^S. 

First.  Have  we  ever  tliouglitfully  considered 
what  is  meant  by  the  death  of  an  immortal 
soul  ?  Do  we  believe  in  its  annihilation,  or 
the  destruction  of  its  faculties,  or  the  weaken- 
ing or  stupefying  of  its  sensibilities  ?  No.  The 
death  of  the  soul  is  its  separation  from  the  de- 
lights of  tho  pious,  from  the  joys  of  heaven,  the 
raptures  of  redeeming  love,  and  from  the  favor 
of  God,  its  eternal  Father.  And  what  is  more, 
the  death  of  the  soul  is  not  only  the  loss,  the 
unspeakable  loss  of  God  and  heaven  and  all 
that  makes  heaven,  but  it  is  to  be  shut  up  in 
hell,  with  ghosts  and  damned  spirits  scratched 
and  scarred  with  the  thunderbolts  of  omnipo- 
tent vengeance.  To  be  excluded  from  heaven 
is  to  be  cast  into  hell.  To  be  driven  from  the 
glory  of  God  is  to  have  his  wrath  poured  upon 
the  soul ;  and  this  is  its  death — woe,  positive, 
lasting,  deathless.     But  few  of  us  desire  to  see, 


342  EESPONSIBILITY   FOR   THE 

or  can  bear  to  witness  one  of  our  fellow  men 
die  as  a  terror  to  evil  doers  by  tlie  hand  of  tlie 
la^yful  executioner.  Even  wliere  tlie  metliod 
and  instrument  of  execution  are  as  kind  and 
gentle  as  human  ingenuity  can  make  them,  still 
the  spectacle  is  tragical — so  tragical  that  I  am 
persuaded  it  would  rend  many  of  you  to  the 
heart  to  see  one  of  your  number  dragged  out 
into  the  street  and  executed  on  the  scaffold  or 
under  the  guillotine.  But  what  would  this 
deplorable  circumstance  be  in  comparison  to 
the  destruction  of  the  soul !  How  much  more 
deeply  would  it  pierce  your  very  souls  to  see 
the  impenitent — ^however  nearly  related  or  by 
whom  besfot  it  will  not  avail — to  see  them  led 
forth  to  that  last  dreadful  execution,  when 
Christ  shall  say :  "  As  for  these,  mine  enemies, 
who  would  not  that  I  should  reign  over  them, 
bring  them  forth  and  slay  them  before  me." 
Then  will  begin  cries  and  wailings  that  shall 
never  end!  Truly,  as  the  apostle  says,  "He 
that  shall  turn  a  ,sinner  from  the  error  of  his 
ways  shall  save  a  soul  from  death." 

Second,  Should  it  not  excite  us  to  more  fer- 


SALVATION  OF  OUR  FELLOW  MEN.    343 

vent  prayer  and  to  greater  exertions  to  save 
our  fellow  men,  w^lien  we  reflect  tliat  if  tliey 
perisii  tliey  perisli  after  tlie  most  precious  pro- 
visions liave  been  made  for  their  salvation? 
Every  possible  means  lias  been  taken  to  pre- 
vent tlieir  death.  There  is  balm  in  Gilead. 
There  is  a  kind  and  an  almighty  physician 
there.  We  have  the  glorious  Gospel  of  the 
blessed  God  offering  pardon  and  peace  to  all 
men.  The  glad  tidings  of  liberty  are  pro- 
claimed to  the  captive.  Health  is  offered  to 
the  sick ;  life  to  the  dying.  God  so  loved  the 
world,  that  he  gave  his  only  begotton  Son  that 
whosoever  believeth  on  him  should  not  perish, 
but  have  everlasting  life.  Alas !  alas !  that 
men  should  be  so  stupid  as  to  choose  death 
when  life  is  freely  offered.  Truly  the  ox  know- 
eth  its  owner,  and  the  ass  his  master's  crib,  but 
my  2:>eople,  with  God,  doth  not  know,  doth  not 
consider.  Alas !  that  our  fellow  men  should 
so  shamefully  reject  the  messages  of  eternal 
love,  and  obstinately  refuse  to  believe  on  the 
Son  of  God.  The  consequences  of  this  rejec- 
tion is  that  they  shall  not  see  life,  but  the 


344  PwESPONSIBILITY    FOIl   THE 

Wrath  of  God  abidetli  on  tliem.  Fearfully 
great  must  be  tlie  depravity  of  that  heart  that 
perverts  all  the  means  of  grace  into  the  savor 
of  death.  How  melancholy  it  is  that  immortal 
souls  should  die  under  the  Gospel !  that  they 
should  abuse  privileges  so  great  and  cut  them- 
selves off  from  the  mercy  of  God  !  Yei'ily,  it 
fehall  be  more  tolerable  for  Tyre  and  Sidon,  for 
Sodom  and  Gomorrah  in  the  day  of  judgment 
than  for  the  impenitent  from  Gospel  lands. 

Third.  I  am  persuaded  that  it  is  so  cruel 
and  naiTOW,  pitiable  and  mean  a  plea — "  that  it 
is  nothing  to  you  that  others  are  in  danger" — 
that  none  of  you  intend  seriously  to  put  it 
forth  in  abatement  of  your  responsibility.  It 
is  one  of  the  noblest  feelino-s  known  to  the 
human  breast,  that,  in  some  measui^e,  we  are 
our  brother's  keeper — that  his  happiness  is  in 
part  in  our  hands,  and  ours  in  his.  A  generous 
sympathy  that  makes  heart  throb  responsive  to 
heart,  as  shoulder  to  shoulder  we  toil  up  the 
hill  bearing  the  burdens  of  life,  marks  heaven's 
true  nol)leman.  If  the  people  shall  curse  him 
who  withholds  corn  in  time  of  famine,  shall 


SALVATION    OF    OUK    FELLOW    MEIsT.  345 

not  they  curse  liim  wlio  witliliolds  tlie  bread 
of  life  from  tlie  famishing,  and  the  cup  of  the 
wine  of  consolation  from  the  dying,  the  water 
of  life  from  lips  parched  with  the  fever  of  sin, 
and  "  goodness  from  such  as  are  bound  in  afflic- 
tion and  iron  V  Yea,  God  himself  will  send  a 
curse,  the  bitter  curse  of  Meroz,  on  all  who 
come  not  to  the  help  of  the  Lord  against  the 
mighty. 

fourth.  Are  we  all  conscientiously  engaged 
in  trying  to  deliver  those  who  are  drawn  unto 
death  and  are  ready  to  })e  slain  1  God  alone 
can  give  a  new  heart  to  our  fellow  men ;  but 
we  know  also  that  the  effectual  fervent  j)rayer 
of  the  righteous  availeth  much.  Our  heavenly 
Father  is ,  a  God  who  heareth  prayer.  He  is 
overcome  by  the  importunities  of  his  people. 
He  is  prevailed  upon  by  the  urgencies  of  the 
house  of  Israel.  Are  you  then  a  husband  or  a 
Vvdfe,  whose  bosom  companion  knows  not  the 
Lord  ?  If  so,  cease  not  to  pray  for  him  or  her, 
with  that  humble  confidence  that  is  given  to 
the  Christian  as  he  comes  to  the  mercy  seat. 
And,  if  you  are  a  parent  having  an  ungodly,  a 

15* 


346  EESPONSIBILITY   FOR   THE 

far  wandered  and  prodigal  cliild,  then,  like 
God's  friend,  Abraham,  cry  mightily  unto  Him, 
saying,  O  that  Islimael  miglit  live  hefore  tliee  !  or 
like  the  father  in  the  Gospel,  Lord,  have  mercy 
upon  my  son.  Offer  j)rayer  in  secret,  in  the 
house  of  God,  and  in  the  family.  Of  Abra- 
ham, God  says  to  his  commendation :  "  I  know 
him  that  he  will  command  his  children,  and  his 
household  after  him."  And  of  Job,  it  is  said, 
he  rose  early  in  the  morning  and  offered  up  ten 
offerings  for  his  ten  children ;  because  he  feared 
they  had  sinned  against  God  in  their  feasts 
with  each  other.  He  cannot  love  the  souls  of 
his  family  and  fellow  men  much,  who  does  not 
pray  for  them. 

Our  subject  addresses  itself  with  peculiar 
force  to  men  of  influence  and  distinction,  to 
heads  of  business  houses,  officers  of  the  army 
and  navy,  commanders  of  ships,  em^^loyers  of 
others,  and  parents  and  teachers,  editors  and 
publishers,  and  all  who  from  any  cause  are 
heads  of  the  people,  and  leaders  of  others.  It 
is  a  feai-ful  thing  to  live;  but  to  live  under 
obligations  to  be  useful — to  live  in  such  a  city 


SALVATION  OF  OUE  FELLOW  MEl^.  347 

as  this — to  live  wliere  you  must  be  active  in 
laying  the  foundations  of  tlie  state  and  of  tlie 
cliurch,  whicli  are  to  be  a  blessing  or  a  curse 
for  generations  to  come — to  live  and  set  an 
exam2:)le,  and  be  responsible  for  such  influences, 
is  a  fearful  trust.  Has  God  given  you  wealth, 
or  genius,  or  position  ?  And  are  you  using 
your  influence  to  deliver  those  that  are  drawn 
unto  death  and  ready  to  be  slain  ?  Are  you 
doing  all  you  can  to  diifuse  useful  knowledge, 
and  suppress  intemperance  and  vice,  and  to  ele- 
vate and  purify  public  sentiment,  to  promote 
the  right  and  prevent  the  wrong,  and  to  bring 
your  fellow  men  to  a  knowledge  of  the  truth 
which  is  in  order  to  salvation  ?  Are  you  doing 
as  you  would  that  others  should  do  to  you  ? 
Young  men  and  women  are  around  you  upon 
whom  you  can  exert  an  influence  for  good — are 
you  doing  so  ?  Suppose  your  sons  and  daugh- 
ters away  from  home,  situated  as  many  of  these 
are  that  we  see  among  us,  and  what  would  you 
not  give  to  secure  for  them  the  example  and 
the  prayers,  and  the  counsels  and  the  restraints 
of   honest,  sober,    praying.  Christian   jpeople? 


348  EESPO]!^SIBILITY   FOE   THE 

How  mucli  it  would  gladden  your  lieart  to 
know  tliat  tlie  people  of  God,  in  a  distant  city, 
were  tliromng  around  your  children  tliere  the 
softening  and  elevating  influences  of  the  family 
circle  and  of  good  libraries,  and  leading  them 
to  the  house  of  prayer  and  praise !  Shall  we 
not  then  do  for  the  young  peoj)le  among  us,  as 
we  would  that  the  Christians  of  another  city 
should  do  for  our  sons  and  daus^hters?  As 
good  citizens  are  we  not  bound  to  set  a  good 
example,  and  to  deliver  from  death  those  that 
are  drawn  unto  it  by  ignorance  or  intemper- 
ance, or  evil  companions,  or  any  other  wrong 
thing  ?  And  let  us  remember  that  what  we  do 
must  be  done  quickly,  for  we  are  swiftly  pass- 
ing away.  The  season  of  harvest  is  short,  and 
when  it  is  past  it  is  gone  forever.  I  ask  you, 
therefore,  upon  your  conscience,  and  as  you 
shall  answer  uj)on  a  dying  bed,  and  at  the 
judgment  seat,  are  you  doing  all  you  can  to 
deliver  those  that  are  drawn  unto  death  and 
re^dy  to  be  slain  ?  But  let  all  impenitent  men 
know,  that,  however  shoi*t  of  duty  the  mem- 
bers of  the  church  may  fall,  still  the  condem- 


SALVATION  OF  OUR  FELLOW  MEN.    349 

nation  of  their  unbelief  will  rest  upon  tlieir 
own  lieacls.  Every  one  must  give  an  account 
to  God  for  himself.  There  is  zeal  enouo^h  in 
the  church,  and  piety  enough  among  its  mem- 
bers, to  be  witnesses  for  God  that  reli2:ion  is  a 
reality.  A  thousand  times  has  the  conscience 
of  the  ungodly  man  told  him  of  a  truth,  God 
is  among  these  people.  Ten  thousand  times 
has  he  felt  the  influence  of  their  example,  and 
the  power  of  their  prayers,  Avhen  he  neither 
knew  nor  acknowledged  it.  Nor  will  it  at  all 
mitigate  the  doom  of  the  impenitent  to  know 
that  the  church  failed  in  much  of  its  duty. 
They  themselves  knevf  their  duty,  and  did  it 
not,  and  though  there  is  censure  upon  the 
church,  still  tlieir  condemnation  is  that  they 
would  not  accept  of  Christ;  they  would  not 
come  to  Him  that  they  might  have  life.  If 
some  are  deluded;  if  some  are  hypocrites; 
if  some  are  unfeeling  and  rude  :  still  the  ques- 
tion for  the  impenitent  soul  at  the  judgment 
seat  will  not  be  concerning  the  conduct  of 
Christian    professors,  but  Vv^hat    has    he   him- 


350    SALVATION  OF  OUR  FELLOW  MEIS". 

self  done  in  regard  to  tliis  great  salvation? 
May  Almighty  God,  of  his  infinite  mercy,  grant 
you  repentance  unto  life,  through  our  Lord 
Jesus  Christ,  to  whom  be  glory  for  ever  and 
ever.     Amen. 


XIII 


THE   PIETY    AND     PATEIOTISM    OF   PRAYING   FOE 


Holding  with  the  Catecliism,  and  according 
to  the  interj^retation  of  ahiiost  all  commenta- 
tors, Jewish,  Catholic  and  Protestant,  ancient 
and  modern,  that  the  "  Fifth  Commandment  re- 
quireth  the  preserving  the  honor  and  perform- 
ing the  duties  belonging  to  every  one  in  their 
several  places  and  relations,  as  superiors,  infe- 
riors, or  equals,"  we  design  this  morning  to 
dwell  on  the  Christian  duty  and  patriotism  of 
praying  for  our  civil  riders.  Our  last  discourse 
of  this  series  was  on  the  duty  of  children  to 
parents.  In  the  present  we  shall  confine  our- 
selves to  one  branch  of  the  duty  required  of  us 

*  This  chapter  is  abridged  from  a  discourse  preached  as  pastor  iu 
1843,  in  Now  Orleans,  to  the  First  Presbyterian  Church  and  congre- 
gation of  that  city,  and  published  by  them.  It  was  then  widely  oil- 
ciliated,  but  is  now  out  of  print.  Ouly  a  few  sentences  referring  to 
passi::^"  rnd  local  matters  havo  been  ehanjed  or  omittod. 


352  THE   PIETY    AND    PATRIOTISM    OF 

toward  our  superiors.  The  precept  tliat  re- 
quires us  to  obey  and  honor  our  natural  parents 
is  so  broad  and  comprehensive,  spiritual  and 
dynastic  in  its  reach,  that  it  requires  us  also  to 
honor  and  obey  our  spiritual  fathers,  and  our 
economical^  that  is,  our  social  and  domestic 
fathers ;  and  to  honor  and  obey  our  political 
fathers.  Tlie  duty  whicli,  however,  we  are  now 
seeking  to  illustrate  and  enforce,  is  plainly 
taught  by  the  apostles,  and  is  specifically  the 
duty  oi pray i)ig  for  our  civil  riders.  And  we 
take  our  text  for  this  subject  from  Paul : 

I  exhort^  therefore,  that,  first  of  all,  supplica- 
tions, prayers,  intercessions,  and  giving  of 
thanhs  he  made  for  all  men  :  for  Jcings  and  for 
all  that  arc  in  authority  ;  tluit  tve  may  lead  a 
quiet  and  peaceful  life  in  cdl  godliness  and  ho- 
nesty, For  this  is  good  and  acceptahle  in  the 
sight  of  God  our  Saviour  ;  tvho  ivill  have  all 
onen  to  he  saved,  and  to  come  unto  tlie  hioivledge 
of  the  truth. — 1  Timothy,  ii.  1-4. 

In  these  words  of  the  great  apostle  to  the 
Gentiles  we  have  a  duty  enjoined  and  the 

REASONS    GIVEN. 


PEAYIXG    FOR    OUli    RULEKS.  353 

T lie  duty  ^.v  to  offer  player  for  all  men^  for 
Idiujs  and  for  cdl  tliat  are  in  autliority.  The  re- 
lation of  subject  and  magistrate  reseml)les  very 
niuch  in  kind,  if  not  in  degree,  the  relation  of 
cliild  and  parent.  The  very  same  reasons  in 
l)ai't,  which  hind  the  chlhl  to  reverence  and 
oljoy  the  parent,  hind  the  suT)ject  to  ohey  and 
pray  for  tlie  magistrate.  It  is  certainly  true 
tliat  the  duty  of  praying  for  our  rulers,  implies 
the  duty  of  praying  for  all  properly  constituted 
authorities  in  the  church  and  the  world — pa- 
rents, teachers,  legislators,  judges,  officers  of  the 
army  and  the  navy — and  for  all  that  are  pos- 
^ssed  of  wealtli,  learning  or  talent,  or  any  other 
consideration  that  gives  them  influence  among 
their  fellow  men. 

The  reason  given  for  enforcing  the .  duty  is 
very  similar  to^th^  reason  given  for  obeying 
our  parents — temporal  as  well  as  spiritual 
blessings  are  promised.  First,  that  we  may 
lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty. 

Secondly,  for  this  is  good  and  acceptable  in 
the  siglit  of  God  our  Saviour.     To  offer  prayer 


354  THE   PIETY   AND   PATEIOTISM    OF 

for  constituted  authorities  is  good  in  itself,  be- 
cause it  is  useful  to  ourselves  and  to  tlie  public, 
and  it  is  accej)table,  accomj^anied  witli  a  godly 
life,  in  tlie  sight  of  God  our  Saviour.  This  is 
the  highest  of,  all  sanctions ;  and  what  is  well- 
pleasing  to  God,  is  the  supreme  good  and  hap- 
piness of  man.  Duty  and  interest  are  always 
united. 

A  third  reason  is  the  encouragement  offered : 
That  God  will  have  all  men  to  he  saved  and  to 
come  unto  tlie  'knowledge  of  tlie  truth.  That  is, 
God  is  no  respecter  of  persons  :■  hut  in  every  na- 
tion he  tliat  fearetli  him  and  worheth  righteous- 
ness^ is  accepted  ivitli  him,  ' 

Divine  mercy  is  offered  alike  to  the  beggar 
and  the  prince,  to  the  slave  and  to  the  master, 
to  all  without  money  and  without  price.  And 
since  salvation  is  offered  to  all,  that  some  of  all 
classes — eveiy  one  that  repents  and  believes — 
may  be  saved;  therefore,  God  wills  that  the 
Gospel  should  be  preached  to  every  creature, 
and  that  all  men  should  be  the  subjects  of  our 
prayers. 

It  is  here  assumed,  there  is  a  God  who  is  the 


PRAYmG  FOR  OUE  EULERS.       355 

Supreme  Governor  of  tlie  universe ;  that  prayer 
is  instrumental  in  procuring  Ms  blessings  ;  that 
our  foreftithers  were  men  of  prayer.  Their 
school-houses,  judicial  benches  and  legislative 
halls,  and  battle-fields,  were  consecrated  with 
prayer.  It  is  assumed,  also,  that  what  Cicero 
and  Montesquieu  call  virtue,  but  what  Bible- 
taught  politicians  call  religion,  is  essential  to 
the  well-being  of  society.  Keligion  and  virtue 
are,  indeed,  the  main  pillars  and  foundation  of 
public  peace  and  prosperity.  If  any  doubt  on 
this  point,  let  them  read,  not  the  rantings  of  a 
bigot,  nor  the  superfluities  of  a  schoolman,  nor 
the  harangues  of  political  clergymen,  but  the 
"  Vindication  of  Natural  Society,"  and  "  Eeflec- 
tions  on  tiie  Revolution  in  France,"  by  Edmund 
Burke,  and  doubt  no  more.*'^ 

And  it  is  here  assumed  that  civil  government 
is  necessary  to  the  welfare  of  society ;  that  it  is 
-the  guardian  of  the  public  peace,  and  the  secu- 
rity of  every  man's  person,  property  and  privi- 

*  These  papers  are  as  remarkable  for  philosophical  acumen,  pro- 
found research,  extensive  and  minute  knowledge,  as  they  are  for 
3loqueuce.     See  the  Works  of  Edmund  Burke. 


35G  THE   PIETY    AND    PATRIOTISM    OF 

leges.  It  is  by  tlie  exercise  of  civil  mitliority 
tluit  we  are  secured  in  our  civil  rights,  pul)lic 
interests  and  domestic  institutions.  But  my 
chief  purpose  is  to  insist  upon  the  Cliristian 
duty  of  praying  for  civil  magistrates. 

Whether  phrenology  or  animal  magnetism 
can  account  for  it  or  not,  it  is  certainly  true 
that  man  is  prone  to  go  from  one  extreme  to 
another.     The  safe  medium  he  is  rarely  content 
to  observe.  Wlierever  the  Church  and  the  State 
have  been  united,  manifold  evils  have  resulted, 
alike  disastrous  to  civil  liberty  and  ecclesiasti- 
cal purity.     And  on  the  other  hand,  where  the 
Church  has  l)een  happily  freed  from  the  tram- 
mels of  State,  tliere  pious  men  seem  to  have 
ceased  to  feel  sufficient  interest .  in  tlie  State, 
they  have  given  ujd  the  management  of  politi- 
cal  affairs  too  much  to  the  ungodly,  and  the 
members  of  Christian  churches  have  not  looked 
for  sound  principles  in  the  men  seeking  tlieir" 
suffrages,  nor  have  they  sought,  as  was  their 
duty,  the  divine  blessing  upon  their  rulers.     It 
is  not  agreeable  to  a  pious  man  to  forego  the 
quietness  of  his  home  and  the  devotions  of  the 


PRAYIiS^G    FOR    OUE    EULEIIS.  357 

altar,  and  bear  tlie  lieat  and  burden  of  political 
strife,  yet  some  slionld  certainly  be  found  of  self- 
denial  and  grace  enougli  to  engage  in  political 
life,  and  still  preserve  their  Christian  character 
above  suspicion.  From  our  practice,  it  would 
seem  that  when  we  are  not  compelled  by  law 
to  pray  for  our  rulers,  then  we  consider  our- 
selves released  from  all  moral  obligations  to  do 
so.  But  the  very  reverse  should  be  the  effect 
of  such  liberty  on  the  heart  of  an  enlightened, 
patriotic  and  pious  citizen.  As  prayer  must  in 
its  very  nature  be  a  free  offering  of  the  desires 
of  the  heart,  to  God  ;  so  the  more  free  we  are 
from  leccal  coercion  or  restraint  as  to  our  reli- 
gious  duties,  the  more  fervent  and  frequent 
should  our  prayers  be  in  behalf  of  our  govern- 
ment. And  yet  it  must  be  confessed,  the  ten- 
dency of  things  among  us,  has  been  to  neglect 
this  plain  duty.  As  since  the  Kevolution  w^c 
have  not  been  required  by  law  to  pray  for  the 
king,  and  all  the  "  Iloyal  Family,"  so  we  have 
neglected  to  pray  for  the  President  and  those 
in  authority  over  us.  But  it  is  not  true  that 
this  ne2:lect  is  because  Americans  are  not  as 


358  THE   PIETY   AISTD    PATRIOTISM    OF 

lojal  or  patriotic  as  other  nations.     Nor  is  it 
true  tliat  our  religion  is  defective  in  this  mat- 
ter.    Tlie  error  is  not  in  our  Protestant  faith, 
but  in  our  practice.      The  2:>atriotism  and  lofty 
courage  of  our  countrymen  have  been  too  often 
proved  to  need  a  word  of  defence.     Nor  should 
their  piety  be  less  conspicuous.     I  would  not 
be   misunderstood.     I   will   yield   to  no   man 
either  in  love  for  my  country,  or  in  zeal  to  keep 
the  Church  of  Christ  free  from  all  alliance  with 
party  politics.     It  is  very  well  known  that  I 
do   not  believe  either  in  the  divine  rio;ht  of 
kings,  nor  in  the  supremacy  of  the  pope,  the 
Czar,  or  any  other   potentate.     I  do  not  say, 
therefore,  that  any  denomination  of  Christians 
should  array  themselves  as  a  political  party, 
and  cast  their  votes  for  such  candidates  only  as 
can  pronounce  their  shibboleth.     Nor  do  I  say 
that  our  religious  press  and  pulpits  should  en- 
gage in  the  political  strife  of  the  day.     No; 
God  forbid.     All  such  things  are,  on  every  ac- 
count, to  be  deprecated.      All  we  mean  to  say 
on    this    point  is,  that  men   of  acknowledged 
ability,  and  of  sound  principles  and  pure  morals 


PRAYING  FOR  OUR  RULERS.       359 

should  be  selected  to  administer  tlie  afFairs  of 
State,  and  that  all  Christians  are  bound  to 
obey,  honor  and  pray  for  their  civil  magis- 
trates. 

THE  DUTY  OF  PRAYING  FOR  OUR  RULERS. 

1.  We  believe  neither  in  the  supremacy  of 
the  po2:)e,  nor  in  the  divine  right  of  kings ;  but 
we  do  believe  that  the  ])oicers  tlutt  he  are  or- 
dained  of  God.  The  heavens  do  rule.  The 
Most  Hi<2:h  ruleth  in  the  kin2:dom  of  men,  and 
giveth  it  to  whomsoever  he  will.  Promotion 
Cometh  neither  from  the  east,  nor  from  the  west, 
nor  from  the  south.  But  God  is  judge;  he 
putteth  down  one,  and  setteth  up  another.  A 
man's  heart  deviseth  his  way :  but  the  Lord 
directeth  his  steps.  The  lot  is  cast  into  the 
lap ;  but  the  whole  disposing  thereof  is  of  the 
Lord.  Dan.  iv.  32 ;  Fs.  Ixxv.  6, 7 ;  Prov.  xvi.  9,  33. 

Statesmen  and  politicians  may  cast  up  crowns 
and  play  for  kingdoms,  and  calculate  upon 
their  chances,  and  boast  of  their  acumen  and 
foresight,  but  Jehovah  alone  is  King  of  kings, 
and  the  Most  High  alone  is  the  supreme  dis- 


3 GO  THE   PIETY    AND    PATRIOTISM    OF 

poser  of  powers,  princedoms  and  dominions." 
The  fliglit  of  tlie  tallest  arcli angel  before  tlie 
eternal  tlirone,  and  tlie  immense  sweep  of  com- 
ets and  planets  tlirougli  the  highest  heavens 
are  not  more  certainly  directed  by  an  Almighty 
hand,  tlian  are  the  evolutions  of  the  sparrow. 
It  is  a  hand  almighty  that  crowns  the  angels 
with  goodness  and  glory,  and  it  is  nothing  less 
that  paints  the  tulij)  and  the  rose,  and  feeds 
the  yonng  ravens  when  they  cry.  It  is  the  all- 
seeing  eye  that  directs  the  torch  of  discovery 
wdiich  philosophy  bears  round  the  globe,  and 
kindles  up  on  the  outskirts  of  creation  beacon 
lights  for  the  advancement  of  coming  genera- 
tions ;  and  it  is  nothing  less  that  takes  know- 
ledge of  the  wants  of  tlie  j)ic)us.  The  Lord 
knoweth  them  that  are  his.  He  approveth  of 
their  w^ay.  He  nnmbereth  the  hairs  of  their 
head.  His  ear  is  ever  open  to  their  cry,  his  eye 
is  ever  upon  them  for  good,  and  his  hand  is 
always  stretched  out  for  their  relief. 

The  2^otvers  that  he  are  ordained  of  God, 
That  is,  pious  rulers  are  raised  up  as  God's 
ministers  for  good ;  and  wicked  rulers  are  per- 


PRAYING  FOR  OUR  RULERS.       361 

mitted  as  a  scourge  and  chastisement  for  their 
peoj)le's  sins.  In  the  world  we  often  see  the 
jDoisoned  chalice  emptied  by  those  who  drugged 
it  for  others.  He  that  dlggetli  a  pit  falletli  into 
it,  Haman's  gallows  for  Mordecai  was  the 
instrument  of  his  own  execution.  And  often 
the  very  effort  of  our  own  evil  thoughts — of  the 
vaulting  ambition  of  wicked  men — 

"O'erleaps  itself 

And  fiiUs  on  t'other  side  " — — 

SO  it  was  with  Pharaoh,  with  Nebuchadnez- 
zar, and  with  Pilate,  and  with  many  others. 
Wicked  men  may  be  raised  to  power,  and  may 
propose  to  themselves  mighty  schemes  by 
which  to  extend  and  concentrate  their  influ- 
ence, and  they  may  labor  most  perseveringly 
for  their  accomplishment,  and  with  the  con- 
sciousness of  success  walk  in  the  palace  of  their 
imagination  and  say :  "  Is  not  this  great  Baby- 
lon, that  I  have  built  for  the  house  of  the  king- 
dom, by  the  might  of  my  power,  and  for  the 
honor  of  my  majesty?"  But  there  is  an  over- 
ruling Providence,  just  and  good,  that  guides, 

16 


362  THE   PIETY   AND   PATRIOTISM    OF 

nevertheless,  the  wheels  of  the  universe,  and 
brings  harmony  out  of  the  seeming  chaos  of 
human  affairs.  Pharaoh  and  Nebuchadnezzar 
were  as  truly  the  servants  of  God,  in  accom- 
plishing his  will,  as  Moses  and  Daniel.  Surely 
the  Lord  maketh  the  wrath  of  man  to  praise 
him,  and  the  remainder  of  wrath  he  restraineth. 

"  There's  a  Divinity  that  shapes  our  ends, 
Rough  hew  them  how  we  will." 

The  civil  power,  then,  is  in  some  sort  the 
representative  of  the  divine  government.  Our 
rulers  are  the  image  of  the  Divine  Kuler. 
Mao;istrates  are  God's  officers.  To  render  them 
that  respect  and  homage  which  is  well  pleasing 
in  his  sight,  is  to  acknowledge  his  providence. 
It  is  an  act  of  religious  worship.  It  is  an  act 
of  homage  to  God  from  whom  all  power  ema- 
nates. It  is  an  act  of  adoration.  It  is  then  a 
duty  as  well  as  a  privilege  to  offer  thanksgiving 
to  Almighty  God  for  our  laws,  liberties  and 
institutions,  and  most  worthy  praise  to  his  holy 
name  for  the  warriors  and  statesmen,  patriot?; 
and  pious  men  that  he  has  raised  up  for  us,  and 


PRAYIiS-G  FOR  OUE  EULERS.       363 

to  pray  fervently  for  our  rulers — for  their  per- 
sonal welfare  and  tlie  happiness  of  tlieir  fami- 
lies, and  for  the  divine  blessing  to  rest  upon 
their  official  labors. 

2.  To  ]}raij  for  our  rulers  is  cm  act  o^  true 
patriotism.  As  it  is  our  duty  to  reverence  and 
o])ey  them,  so  it  is  our  duty  to  pray  for  them. 
No  external  form  of  respect  can  so  fully  demon- 
strate our  affection  for  them,  as  the  pouring  out 
of  the  desires  of  our  heart  before  the  Lord  for 
their  welfare.  Nothins;  can  be  a  strong-er  aro^u- 
ment  of  the  esteem  and  consideration  in  which 
we  hold  them  than  the  practice  of  praying  for 
them.  It  is  a  j)ractice  without  fee  or  emolu- 
ment. It  is  difficult  to  conceive  of  any  act  so 
purely  free  from  sinister  motives,  as  the  making 
of  intercessions  to  Almighty  God  for  our  rulers.* 

*  "  A  foe  to  God  was  ne'er  a  friend  to  man."  He  that  feareth  not 
God  regardeth  not  man.  "  As  he  who  is  not  loyal  to  the  Icing,  can 
never  well  obey  his  officers,  so  he  that  subjecteth  not  his  soul  to  the 
original  power  of  his  Creator,  can  never  well  obey  the  derivative 
power  of  earthly  governors."  "  Magistrates  are  as  truly  God's  offi- 
cers as  preachers;  and,  therefore,  as  he  that  heareth  preachers, 
hcareth  him,  so  he  that  obeyeth  rulers  obeyeth  him."  See  much 
more  on  this  point,  in  Baxter's  Works,  London,  1830,  vol  vi.  pp.  37, 
88,  et  seq. 


364  THE    PIETY    AT^D    PATRIOTISM   OF 

Nor  is  it  surprising  that  even  heathen  princes 
should  have  required  the  prayers  of  their  sub- 
jects in  their  behalf.  Thus,  in  Ezra,  we  find  a 
decree  of  the  king  of  Persia,  charging  his  offi- 
cers to  furnish  the  Jewish  elders  with  sacrifices 
— all  "  that  which  they  have  need  of,  both 
young  bullocks  and  rams,  and  lambs  for  the 
burnt  offerings  of  the  God  of  heaven ;  wheat, 
salt,  wine  and  oil,  according  to  the  appointment 
of  the  priests  which  are  at  Jerusalem,  let  it  be 
given  them  day  by  day  without  fail :  that  they 
may  offer  sacrifices  of  sweet  savors  unto  the 
God  of  heaven,  and  pray  for  the  life  of  the  king 
and  of  his  sons."  Ezra  vi.  9,  10. 

And  so,  also,  Pliny  informs  us  concerning 
the  Koman  emperors,  even  in  tlieir  heathenish 
state.  "We  have,"  says  he,  "been  wont  to 
make  vows  for  the  eternity  of  the  empire,  and 
for  the  welfare  of  the  citizens,  yea,  for  the  wel- 
fare of  the  princes,  and  in  their  welfare  for  the 
eternity  of  the  empire."  * 

*  "  Nuncuparc  vota  et  pro  aeternitate  imperii,  et  pro  salute  civiura, 
imo  pro  salute  principium,  ac  propter  illos  pro  aeternitate  imperii  sole- 
bamus." — PL  Pancg. 


PPwAYIiS^G    FOR    OUR    RULERS.  365 

3.  Pious  rulers^  and  all  lolio  acknowledge  the 
Supreme  Government  of  God.,  desire  an  interest 
in  the  prayers  of  tlieir  peopjle.  And  even  those 
who  seem  not  to  feel  tlieir  dependence  upon 
the  Sovereign  Ruler  of  the  universe,  are  pleased 
to  have  the  people  pray  for  them,  for  it  is  an 
act  of  loyalty  that  few  will  perform  who  are 
not  sincere.  It  is  a  decent  testimony  of  respect 
toward  them,  and  greatly  tends  to  establish 
their  authority  and  secure  obedience  to  their 
commands.  How  can  we  sincerely  honor  and 
reverence  our  rulers,  if  we  have  no  heart  to 
offer  up  prayers  for  them  to  him  who  has  re- 
quired us  to  pray  for  all  men,  especially  for 
rulers  and  all  that  are  in  authority  ?  It  is  the 
divine  command,  that  "every  soul  be  subject 
unto  the  higher  powers,  not  only  for  wrath,  but 
also  for  conscience'  sake.  For,  for  this  cause 
pay  ye  tribute  also :  for  they  are  God's  minis- 
ters attending  continually  uj)on  this  very  thing. 
Kender,  therefore,  to  all  their  dues ;  tribute  to 
whom  tribute  is  due,  custom  to  whom  custom, 
fear  to  whom  fear,  honor  to  whom  honor."  It 
is,  then,  an  act  of  patriotism,  and  of  gratitude 


366  THE   PIETY   AND   PATEIOTISM    OF 

and  obedience  to  God,  and  of  justice  and  cliari 
ty  toward  our  rulers  to  pray  for  tliem.  How 
can  we  be  faithful  to  our  rulers,  if  we  are .  not 
obedient  "  to  tlie  Most  High,  by  whom  princes 
rule  and  judges  decree  justice  ?" 

If  we  sincerely  and  habitually  pray  for  our 
country,  we  shall  daily  grow  in  attachment  to 
it,  and  if  we  daily  remember  our  rulers  in  our 
devotions  we  shall  not  fail  to  love  and  obey 
them.  To  neglect  this  duty  is  to  be  wanting 
in  patriotism,  as  well  as  in  obedience  to  the 
divine  commandments.  The  best  Christian  is 
the  best  patriot,  the  most  faithful  subject,  and 
the  bravest  warrior.  A  Christian  is  truly  "  the 
highest  style  of  a  man." 

I  exhort  that — -pimyer  he  made  for  all  men^ 
for  Icings  and  for  all  that  are  in  authority^  that 
we  may  lead  a  quiet  and  peaceaUe  life  in  all 
godliness  and  honesty. 

4.  The  jjiety  and  ijatriotism  of  jpraying  for 
our  riders  are  seen  in  the  practice  of  the  Church 
of  God  in  all  ages.  The  apostle's  command  in 
the  text  is  positive.  And  it  has  been  the  prac- 
tice of  the  pious  in  all  past  ages,  and  in  all 


PRAYINa  FOR  OUR  RULERS.       367 

countries  to  hold  tlieir  civil  rulers  in  esteem 
and  to  pray  for  tliem.  It  is  a  duty  tauglit  in 
tlie  Bible,  both  by  precept  and  example.  God 
commanded  tlie  people  by  Lis  propliet,  wlien 
tlie  Jews  were  conquered  by  tlie  king  of  Baby- 
lon, and  carried  away  captives,  "  Seek  tke  peace 
of  the  city  wliitlier  I  liave  caused  you  to  be 
carried  away  captives,  and  pray  unto  tlie  Lord 
for  it ;  for  in  the  peace  thereof  shall  ye  have 
peace."  The  Scriptures  abound  in  instances 
of  the  efficacy  of  prayer,  both  in  regard  to  pub- 
lic and  private  blessings.  Thus  Abraham's 
prayer  healed  Abimelech  and  his  family  of  bar- 
renness ;  the  prayers  of  Moses  quenched  the  fire, 
and  cured  the  bitings  of  the  hery  serpents,  and 
so  of  the  prayers  of  Joshua,  of  Hannah,  of 
Elijah,  of  Elisha,  and  of  others.  The  prayers 
of  Asa  discomfited  a  million  of  Arabians,  and 
those  of  Jehoshaphat  destroyed  a  numerous 
army  of  his  enemies  by  his  own  hands,  and 
those  of  Hezekiah  brouccht  down  an  anccel  from 
heaven  to  cut  off  the  Assyrians,  and  those  of 
Manasseh  restored  him  to  his  kingdom,  and 
those  of  Esther  saved  her  people  from  the  brink 


368  THE   PIETY   AND   PATRIOTISM    OF 

of  ruin,  and  tliose  of  Nehemiali  inclined  a  pagan 
king's  heart  to  favor  liis  pious  designs,  and 
tliose  of  Daniel  obtained  for  liim  visions,  and 
tlie  interpretation  of  dreams.  Noah,  Job  and 
Samuel,  and  a  liost  of  saints  have  been  power- 
ful through  much  prayer,  and  as  princes  have 
prevailed  with  God.  "All  things,"  says  the 
blessed  Saviour,  "whatsoever  we  shall  ask  in 
prayer,  believing,  we  shall  receive — He  that 
asketh  receiveth,  and  he  that  seeketh  iindeth, 
and  to  him  that  knocketh  it  shall  be  opened." 
"As  the  good  bishop,"  says  Dr.  Barrow,  "ob- 
serving St.  Austin's  mother,  with  what  con- 
stancy and  passionateness  she  did  pray  for  her 
son,  being  then  engaged  in  ways  of  error  and 
vanity,  did  encourage  her,  saying :  It  is  imfpos- 
sible  that  the  -swi  o-^  these  devotions  should  perish: 
so  may  we  hopefully  presume,  and  encourage 
ourselves,  that  a  prince  will  not  miscarry,  for 
whose  welfare  many  good  people  do  earnestly 
solicit ;  jFieri  non  potest  ut  princeps  istarum 
lacrymarum  pereatP  * 

*  Dr.  Barrow's  Works,  vol.  i.,  serna.  x.,  p.  95.     Et  sic  etiam  "  Si 
Stephanas  non  orassct  ecclesia  Paulam  non  habuisset." 


PEAYIJSTG   FOE    OUR    RULERS.  369 

It  is  a  remarkable  saying  of  a  Jewisli  master, 
"  Pray  for  the  happiness  of  a  kingdom  or  gov- 
ernment ;  for  if  it  were  not  for  tlie  fear  of  tliat, 
men  would  devour  one  another  alive."     And 
Josephus  tells  us,  that  "  when  the  Jews  were 
made  subject  to  the  Etonians  (though  it  was  by 
conquest)  twice  a  day  they  offered  u^)  sacrifices 
for  the  life  and  safety  of  the  emperor."     The 
apostle  in  the  text  directs  that  "  first  of  all  sup- 
plications, prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men  :  for  kings,  and 
for  all  that  are  in  authority."     Hei^e  is  a  posi- 
tive command.     The  Apostolic  Constitutions,  a 
very  old  work,  though  not  the  work  of  the 
apostles  themselves,  speaks  of  the  prayers  of 
Church,  on  communion   occasions,  for   rulers. 
Tertullian  assures  us  the  "ancient   Christians 
always  prayed  for  all  the  emperors,  that  God 
would  grant  them  long  life,  a  secure  reign,  a 
safe  fiimily,  valiant  armies,  a  faithful  senate,  a 
loyal  people,  a  quiet  world,  and  whatever  they 
as  men,  or  as  emperors,  could  wish.     This  they 
did,"  says  he,  "  even  for  their  persecutors,  and 

16* 


370  THE   PIETY    AND    PATRIOTISM    OF 

often  even  in  the  pangs  of  tlie  most  cruel  suf- 
ferino;  and  death." 

Cliiysostom  says  of  the  Christians  of  his 
time  :  "  That  all  communicants  did  know  how 
every  day,  both  at  even  and  morning,  to  make 
supplications  for  all  the  world,  and  for  the  em- 
peror,  and  for  all  that  are  in  authority."  ^ 

Lactantius  saith  to  Constantine,  "We  with 
daily  prayers  do  su]3plicate  God,  that  he  would 
iirst  of  all  keej^  thee,  whom  he  hath  willed  to 
be  the  keeper  of  things ;  then  that  he  would 
inspire  into  thee  a  will  whereby  thou  mayst 
ever  persevere  in  the  love  of  God's  name; 
which  is  salutary  to  all,  both  to  thee  for  thy 
ha23piness,  and  to  us  for  our  quiet,"  f 

So  Cyprian :  "  We  pray  to  God,  not  oiily  foi 
ourselves,  but  for  all  mankind,  and  particularly 
for  the  erhperors." 

And  Origen  :  "  We  pray  for  kings  and  rulers, 
that,  with  their  royal  authority,  they  may  be 
found  possessing  a  wise  and  prudent  mind." 

*  For  the  originals  of  Tertullian  and  Chrysostotn,  see  Dr.  Barrow's 
Works,  vol.  i.  p.  91. 
f  Lactant.  vii.  26. 


rr.ATTXG   FOR    OUR    RULERS.  3^1 

So,  also,  the  ancient  liturgies  contain  clivers 
prayers  for  tlie  emperors.  And  the  confessions 
of  faith  and  directories  for  j^ublic  worshi23  of 
all  Protestant  churches,  recognize  due  obedience 
to  magistrates  and  the  duty  of  praying  for 
them. 

"  We  are  to  pray  for  the  whole  Church  of 
Christ  upon  earth,  for  magistrates^  and  minis- 
ters, for  ourselves,  our  brethren,  yea,  our  ene- 
mies, and  for  all  sorts  of  men  living,  or  that 
shall  live  hereafter ;  but  not  for  the  dead,  nor 
for  those  that  are  known  to  have  sinned  the 
sin  unto  death."  Larger  Cat.  ans,  ^6>  183  qices.^ 
and  also  the  ans.  to  the  127  qites.^ 

5.  It  is  but  common  Christian  charity  to 
pray  for  our  rulers,  Jirst,  l3ecause  they  are  but 
men — our  fellow  men,  and,  secondly^  they  are 
more  in  need  of  our  prayers  than  common  men. 
"  There  are  no  men,"  says  the  late  Dr.  A.  Alex- 
ander, "among  us,  who  would  be  rendered 
more  useful  by  Christian  jiiety  than  those  who 
are  intrusted  with  power  and  official  influence. 

*  See  Vindications  of  Protestants  in  tlie  point  of  obedience,  etc. 
By  Pet<>r  Du  Moulin,  D.D.     An  excellent  work. 


372  THE   PIETY   ATnTD    PATRIOTISM    OF 

They  are  exalted  above  tlieir  fellow  citizens, 
and  should  be  exemplary  in  proportion  to  their 
elevation.  Those  who  are  delegated  by  the 
people  to  make  laws  for  the  protection  of  life, 
property  and  liberty,  have  an  authority  given 
them  which  is  accompanied  with  a  fearful  re- 
sponsibility. So  few  who  engage  in  political 
concerns  are  governed  by  a  regard  to  the  glory 
of  God,  and  the  best  interests  of  men,  that  the 
requiring  that  such  would-be  pious  men,  sounds 
strangely,  and  will  appear  unto  many  a  novel- 
ty. That  ministers  of  the  Gospel,  and  other  chief 
officers,  should  be  religious  men,  all  will  admit, 
but  that  legislators  and  lawyers  should  be  such, 
seems  not  to  be  evident.  But  there  is  no  class 
of  men  in  society  to  whom  piety  is  more  neces- 
saiy  and  important  than  civil  rulers.  They 
need  this  ennobling  principle  to  enable  them 
steadily  to  pursue  those  objects  which  are  con- 
nected with  the  public  welfare." 

There  are  some  peoj)le  who  seem  to  think 
riches  and  titles,  and  offices  of  honor  and  trust, 
are  vices  of  themselves,  and  that  poverty  and 
obscurity  are  much  the  same  thing  as  godliness. 


PRAYING  FOE  OUR  RULERS.       373 

They  presume  on  tlie  goodness  of  God  to  give 
them  eternal  life  in  the  world  to  come,  simply 
because  they  have  evil  things  here.     They  per- 
suade  themselves  that  all  men  abo^^e  them  are 
like  the  rich  man  in   the  Gospel,  w^ho   fared 
sumptuously  every  day  and  was  clothed  in  fine 
linen,  hut  who  died,  and  lifted  up  his  eyes  in 
hell,  being  in  torment;  and  that  they  them- 
selves are  like  Lazarus.     As  though  God  would 
send  men  to   perdition   merely  because   they 
were  rich,  and  possessed  of  influence  and  stand- 
ing among  their  fellow  men,  and  save  the  poor 
and  wretched  merely  for   being   poor.      This 
class  of  individuals  consider  themselves  as  the 
supporters  of  the  rich,  whom  they  look  upon 
as  the  caterpillars  of  society.     To  use  their  own 
style,  the  rich,  or  those  intrusted  with  wealth 
and  honors,  live  upon  their  labors,  like  drones 
in  a  hive ;  and  salaried  officers,  whether  in  the 
state  or  the  university,  or  on  the  bench,  they 
consider  as  mice  and  vermin,  that  eat  the  honey 
which  they,  the  poor  laboring  bees,  have  long 
been  gathering.     Such  envious — I  should  have 
Baid  wicked — thoughts  are  as  far  from  truth, 


374  THE   PIETY   AND    PATRIOTISM    OF 

from  just  views  of  society  and  from  the  princi- 
ples of  tlie  Bible,  as  they  are  evidence  of  a 
mean  and  contracted  spirit.  These  very  j^er- 
sons,  by  indulging  sucli  jealousies,  sliow  that  the 
grapes  are  sour.  They  would  act  on  the  dog- 
in-the-manger  principle  if  they  could.  They 
would  themselves  be  what  they  suppose  the 
rich  and  the  great  to  be,  if  they  knew  how  to 
attain  such  a  condition.  The  most  domineering 
and  haughty  are  usually  such  as  have  been,  by 
some  freak  of  fortune,  raised  to  wealth  and' 
j)ower  from  humble  circumstances.  The  most 
cruel  masters  are  such  as  have  once  been  slaves, 
but  are  now  set  over  their  quondam  felloAV-ser- 
vants.  The  most  haughty  aristocrats — those 
that  make  the  loudest  pretensions — are  often 
the  merest  upstarts.  Families  of  the  greatest 
pride  are  not .  unfrequently  such  as  have  once 
stood  exceedingly  low  on  the  social  scale.  I 
am  not  objecting  to  every  one  improving  his 
condition,  if  he  do  it  honestly.  I  am  not  o^- 
posed  to  the  apj)rentice  becoming  master,  and 
the  steward  owner.  I  only  mention  these  cases 
to  show  that  the  prejudice  and  ill  will  which 


PEAYING  FOR  OUR  RULERS.       375 

tlie  laboring  classes  are  too  prone  to  indulge 
against  the  rich,  the  learned,  or  the  professional 
classes  of  society,  are  unjust,  for  there  is  no 
royal  road  to  knowledge  and  power.  The  door 
is  open  to  all.  The  highest  gift  of  the  freest 
nation  on  the  globe  may  be  obtained  by  the 
poorest  freeborn  man-child  of  America.  These 
prejudices  too,  I  am  sorry  to  say,  are  proof  of 
as  much  depravity  in  the  laboring  people,  not 
as  may  actually  exist  among  office-holders  and 
the  learned  professions,  but  as  they  are  sup- 
posed to  possess.  Those  who  are  most  apt  to 
complain  know  not  their  own  hearts.  Is  tliy 
servant  a  dog  that  lie  should  do  this  thing? 
And  yet,  says  an  old  writer,  'Hhe  dog  did 
do  that  very  thing."  The  bird  flies  high, 
but  the  arrow  may  bring  him  down ;  the 
fish  swims  deej),  but  the  hook  can  bring  it  up : 
but  the  human  heart,  who  can  comprehend  ? 
It  is  an  exceeding  deep,  who  can  find  it  out  ? 
The  Bible  teaches  us  that  riches  and  worldly 
consideration  are  not  absolutely  inconsistent 
with  piety ;  Init  that  it  is  more  difficult  for  a 
man  to  be  pious,  who  is  encumbered  with  the 


876  THE    PIETY   AND    PATRIOTISM    OF 

possessions  and  honors  of  this  world.  This  is 
perfectly  obvious.  Many  of  the  pious  men, 
however,  named  in  the  Bible,  as  Abraham  and 
Lot,  Job  and  David,  were  men  of  great  wealth. 
Many  kings  and  politicians,  and  lawyers  and 
physicians,  and  philosophers  and  scholars,  have 
been  eminently  pious  men  Such  instances  may 
be  rare,  but  they  are  by  no  means  impossible. 
Poverty  is  not  always  accompanied  with  godli- 
ness, but  rather  the  reverse.  Godliness  loitli 
contentment  is  great  gain.  Kags  and  filth  and 
sin,  are  much  oftener  found  on  the  same  j)erson, 
than  that  a  rio^hteous  man  should  be  found 
begging  bread.  A  man  is  not  to  lose  his  soul 
because  he  has  estates,  but  for  placing  his  affec- 
tions upon  them,  and  the  neglect  of  his  duty 
toward  God  and  his  fellow  men.  Nor  is  a  man 
to  be  saved,  because  he  is  as  poor  as  Lazarus, 
but  because  he  is  pious  in  his  poverty.  The 
Gospel  knows  no  distinction  of  2:)ersons  accord- 
ing to  the  flesh.  All  are  concluded  under  sin. 
The  same  terms  are  propounded  to  all,  whether 
rich  or  poor  :  namely,  repentance  toward  God, 
and  faith  in  the  Lord  Jesus  Christ.     He  that 


PEAYING  FOE  OUE  EULERS.       377 

believetli  shall  be  saved,  and  lie  tliat  believetli 
not  shall  be  damned. 

And  as  it  is  in  grace,  so  it  is  in  society.  We 
are  all  members  one  of  another.  AVe  are  all 
parts  of  the  same  great  web.  We  all  have  need 
of  one  another.  I  have  need  of  you,  and  you 
have  need  of  me.  The  happiness  of  each  one 
is  included  in  the  well-doing  of  every  one. 
Every  one  is  his  brother's  keeper.  In  this  great 
family  there  is,  however,  a  great  diversity  of 
gifts  and  offices.  One  is  the  head  to  do  the 
thinking^  and  his  thinhing  is  really  as  onuch  to 
the  productive  industry  of  tlie  country^  as  the 
plougliing  of  the  farmer.  Another  is  tlie  hand 
to  do  the  iDorMng,  and  his  ivorlcing  is  as  essen- 
tial to  the  political  and  morcd  ivell-heing  of 
society  as  is  the  thinMng  of  the  other.  Arid 
they  are  both  equal. 

Our  rulers,  then,  are  doubly  entitled  to  our 
daily  intercessions  at  the  throne  of  heavenly 
grace.  They  are  lone  of  our  hone  and  flesh  of 
our  flesh.  They  are  our  creatures.  They  are 
of  us,  l)ut  they  are  al30ve  us.  Being  of  us,  they 
are  but  men,  fallible  like    ourselves.      Being 


378  THE   PIETY   AITD   PATEIOTISM   OF 

above  us,  tliey  are  by  that  very  elevation  tlie 
more  in  need  of  our  eliarity  and  prayers. 

First.  Their  duties  are  ^yeciilicuiy  difficult. 
The  affiiirs  which  they  are  called  upon  to  guide 
and  settle  are  of  great  weight  and  importance, 
involving:  in  their  decisions  the  well-beino-  of 
hundreds  and  thousands  and  millions  of  their 
fellow  men.  Measures  of  great  consequence 
have  to  be  examined,  discussed,  proposed, 
adopted.  And  even  when  there  is  much  wis- 
dom and  ability  and  courage,  and  the  23urest 
intentions,  it  is  not  always  an  easy  matter  to 
hear  a  cause  upon  its  true  merits,  and  render  a 
righteous  decision.  The  burdens  of  office  to  a 
high-minded  and  virtuous  man  are  never  light. 
They  that  are  great  among  their  fellow  men,  are 
servants  of  all.  Those  possessed  of  estates  and 
honors,  talents  and  influence,  are  also  possessed 
of  vast  entailed  responsibilities.  Nor  can  they 
escape  from  responsibility.  It  is  as  inseparable 
from  them  as  their  identity,  and  as  lasting  as 
tlieir  immortality.  He  tliat  increaseth  hioiv- 
ledge^  increasetli  sorroiv.  Much  more  does  he 
increase  his  cares  and  labors  that  increaseth  his 


PRAYIKG  FOR  OUR  RULERS.       379 

riclies  and  lieapetli  up  lionors,  and  runnetli 
after  and  gainetli  tlie  liomage  of  Lis  fellow  men. 
Our  rulers  are  more  to  be  pitied,  to  be  loved 
and.  prayed  for,  than  to  be  envied.  "  The 
world  continually  doth  assault  them  with  all 
its  advantages ;  with  all  its  baits  of  pleasure, 
with  all  its  enticements  to  pride  and  vanity,  to 
oppression  and  injustice,  to  sloth,  to  luxury,  to 
exorbitant  self-will  and  self-conceit,  to  every 
sort  of  vicious  23ractice.  Their  eminency  of 
state,  their  affluence  of  wealth,  their  uncontrol- 
lable power,  their  exemption  from  common  con- 
straints, their  continual  distractions  and  encum- 
brances by  varieties  of  care  and  business,  their 
multitude  of  obsequious  followers,  and  scarcity 
of  fLiithful  friends  to  advise  or  reprove  them, 
their  having  no  obstacles  before  them  to  check 
their  wills,  to  cross  their  humors,  to  curb  their 
lusts  and  passions,  are  so  piany  dangerous  snares 
unto  them ;  wherefore  they  do  need  plentiful 
measures  of  grace,  and  mighty  assistance  from 
God,  to  preserve  them  from  the  worst  errors 
and  sins;  into,  which,  otherwise,  'tis  almost  a 
miracle  if  the}^  are  not  plunged."     "  All  princes 


380  TlIE   PIETY   AND    PATEIOTISM'  OF 

Laving  many  avocations  and  temptations  hind- 
ering tliem  to  j)ray  enongli  for  themselves,  do 
need  supplemental  aid  from  the  devotions  of 
others."— J7;'.  Barroio. 

Second.  They  are  exposed  to  peculiar  dangers. 
As  their  field  of  labor  is  enlarged,  so  are  the 
facilities  for  the  gratification  of  appetite  and 
passion  increased,  and  the  sources  of  temptation 
multiplied.  And  just  as  they  are  elevated 
above  their  fellow  men  and  above  their  former 
condition  in  society,  they  are  apt  to  forget  their 
responsibility.  Sometimes  the  height  makes 
them  dizzy.  Sometimes  even  a  trip  to  Wash- 
ington makes  our  representatives  forget  their 
constituents  and  their  kindred.  Sometimes  a 
voyage  to  Europe  absolutely  turns  the  heads  of 
.  simple  republicans.  They  come  home  full  of 
lords  and  ladies,  fetes  and  routs,  and  stars  and 
ribbons  and  buttons,  all  such  anti- American 
trumpery.  Now  their  own  dear  native  land 
grows  nothing  worthy  of  them.  Their  dress 
and  china  must  be  jmrchased  in  London  or 
Paris.  Alas,  poor  human  nature  !  It  is  not 
every  one  of  us  that  can  bear  elevation.     He 


PPvAYIXG    FOR    OUK    RULERS.  381 

that  can  smm  in  liis  fat  Tier's  mill-pond,  may  be 
carried  down  with  violence  by  the  muddy  tur- 
bulence of  the  great  river.  It  is  an  ol:)servation 
of  old  Humphrey,  that  "  like  paper  kites  in  the 
air,  we  do  pretty  w^ell  while  checked  with  a 
strong  string;  but  cut  the  string,  and  let  us 
have  our  own  way,  and,  like  the  poor  kite,  ^ve 
come  tumbling  down  into  the  mire."  He  that 
does  very  well  with  a  thousand,  may  be  utterly 
ruined  by  a  hundred  thousand.  "  It  is  harder," 
says  some  one,  "  for  that  bird  to  iiy,  that  hath 
many  pound  weights  tied  to  keep  her  down, 
than  that  which  hath  but  a  straw  to  carry  to 
her  nest.  It  is  harder  mountino;  heavenwards 
■with,  lordships  and  kingdoms,  than  with  less 
impediments."  Even  those  that  can  bear  an 
elevation  to  power  are  under  temptations  to 
make  their  license  for  doing  whatsoever  they 
vfill.  Whereas,  in  fact,  the  greater  power  and 
authority  any  one  hath,  the  less  liberty  he 
hath  to  do  anything  that  is  wrong  or  of 
questionable  integrity.*  For  the  great(u^  the 
power  and  authority  that  God  hath  invested 

*  In  maxima  quaquc  fortuna  minimum  liccrc. — Cicero. 


382  THE   PEETY   AND   PATEIOTISM    OF 

any  man  witli,  tlie  greater  are  liis  obligations 
to  be  good  liimself,  and  to  do  good  to  Ms 
fellow  men,  because  the  greater  is  liis  influence 
and  means  to  do  good  to  others.  The  more 
influence  a  man's  example  has,  the  greater 
are'  his  obligations  to  set  a  good  one.  What 
a  delightful  sight  would  it  be  to  see  those 
who  are  eminent  in  -piacQ  and  power  contin- 
ually setting  an  example  of  godliness  !  What 
would  it  not  do  for  the  moral  character  of 
our  city,  if  all  our  authorities  would  upon 
conscience  respect  the  Lord's  day  and  the  in- 
stitutions of  the  Bible? 

It  will  be  admitted  that  those  who  are  most 
worthy  of  our  charities,  are  the  proper  objects 
of  benevolence,  and  that  it  is  our  duty  to  pray 
for  all  men,  then  especially  for  our  rulers,  for 
they  are  men ;  and  they  are  burdened  with 
peculiar  labors  and  trials,  and  exposed  to  pe- 
culiar dangers.  They  are  like  sentinels  placed 
ii2)on  the  top  of  a  barren  mountain,  exposed 
to  the  merciless  23eltings  of  every  storm  for 
our  safety,  while  we  dwell  quietly  in  the 
flowery  vale  below.      The  most   fortunate    of 


PRAYIXG  FOR  OUR  RULERS.       883 

them  liave  open  enemies  and  insidious  foes. 
They  are  surrounded  l)y  the  jealous  and  the 
narrow-minded,  or  by  disappointed  office-seek- 
ers. Beset  by  the  offieiojis  servility  or  para- 
sites of  flatterers,  who  soothe  them  in  their 
faults,  and  humor  them  in  their  passions,  and 
iire  up  their  corrupt  and  vicious  inclinations, 
whenever  there  is  a  possibility  of  advancing 
their  own  selfish  designs.  Exposed  to  violence 
and  treachery,  the  cares  of  office,  and  tempta- 
tions of  place  and  power,  who  are  so  much  in 
need  of  our  prayers  as  our  rulers  ? 

Has  not  the  ablest  of  them  need  to  pray  with 
Solomon  :  "  Give  thy  servant  an  understanding 
heart,  to  judge  thy  people,  that  I  may  discern 
between  good  and  bad ;  for  who  is  able  to 
judge  this  so  great  a  people."  It  is  not  hj 
mere  human  wisdom  and  strength  that  man 
prevails.  The  race  is  not  to  the  swift,  nor  the 
battle  to  the  strono^.  Salvation  is  of  the  Lord. 
"  The^e  is,"  says  the  psalmist,  "  no  king  saved 
by  the  multitude  of  an  host."  Except  the  Lord 
keepeth  the  city,  the  watchmen  w^ake  but  in 
vain.     Except  the  Lord  preserve  our  laws  and 


384  THE   PIETY   AND    PATRIOTISM    OF 

liberty  and  institutions,  our  army  and  navy, 
patriotic  and  brave  as  tliey  are,  will  be  but  as 
chaff  before  tlie  tempest. 

Third.  To  ]3ray  for  our  rulers  is  then  a  duty 
to  ourselves  and  our  children,  as  well  as  to 
them  and  to  the  public.  The  good  of  the  com- 
monwealth is  greatly  aifected  by  the  principles 
and  character  of  its  rulers. 

Where  the  people  are  the  sovereign,  rulers 
are  the  creatures  of  their  will.  The  nation 
lives  and  has  its  breathing  in  its  rulers.  In 
oriental  style  a  ruler  is  compared  to  a  tall  ce- 
dar, whose  shadow  is  for  protection  and  com- 
fort ;  and  his  death  is  likened  to  its  fall,  that 
shakes  the  earth.  That  is,  the  death  of  a  wise 
and  virtuous  ruler  is  a  great  public  calamity. 
It  is  an  interrupting  of  the  regular  administra- 
tion of  the  affairs  of  state.  It  is  a  loss  to  the 
public  of  precious  experience,  well-tried  abili- 
ties, patiently  acquired  confidence,  and  the  con- 
sequent peril  of  putting  public  interest  into 
hands  untried.  Hence  King  David  is  called 
the  light  of  Israel^  and  hence  the  people  once 
said  to  him   out  of  the  overflowincc  of  their 


PRAYING  FOR  OUR  RULERS.       o05 

patriotic  hearts,  Thou  art  loortli  more  tlian  ten 
tJiousaiid  of  us.  And  so,  also,  ISTeliemiali  and 
Daniel  eacli  comj)limented  liis  sovereign  by 
saying,  0  hing  live  forever^  which  is  trans- 
lated in  England  into  God  save  the  Queen. 
As  when  the  sun  shines  brightly  the  day  is 
clear;  as  the  ship  is  in  good  condition  when 
out  in  open  sea,  with  a  good  pilot,  and  sails 
crowded  mth  prosperous  breezes  hastening  to- 
ward the  destined  port,  so  the  people  are  hap- 
py and  prosperous  when  wise  and  good  men 
guide  the  affairs  of  state.  But  woe  to  the 
land  whose  ruler  is  a  child — weak,  wayward, 
fickle. 

The  character  and  deeds  of  our  rulers  are 
inseparable  from  our  national  honor  and  pros- 
perity. Our  chief  magistrate  cannot  say,  I  am 
tlie  State;  still,  from  the  highest  office  in  the  na- 
tion's gift  to  the  lowest,  there  is  an  inseparable 
connection  between  the  national  glory  and  the 
character  of  its  rulers.  The  rulers  and  their 
electors  are  members  of  the  same  body.  Their 
fortunes  mutually  reflect  each  other.  The  ex- 
ample, opinions  and  manners  of  men  in  office 

17 


386  THE   PIETY   AKD   PATRIOTISM   OF 

are  the  models  of  our  young  men  who  aspire 
to  take  their  places.  It  is,  therefore,  of  the 
most  vital  importance  that  they  be  pure-minded, 
upright  men — men  of  good  morals  and  sound 
principles. 

The  public  welfare  is  essentially  connected 
with  the  character  and  well-doing  ot  rulers. 
The  honor  and  prosperity  of  rulers  should  be 
the  glory  of  the  people.  They  are  inseparably 
united.  The  people  cannot  live  happily  if 
theu'  rulers  are  in  peril.  They  mutually  par- 
take of  each  other's  fortunes.  They  make  but 
one  civil  and  political  body,  and  what  part 
soever  of  it  suffers,  all  the  other  parts  sympa- 
thize. 

Thus  Tertullian"^  says,  speaking  to  Gentile 
magistrates,  "We  pray  for  you,  because  with 
you  the  empire  is  shaken:  and  the  other  mem- 
bers of  it  being  shaken,  assuredly  even  we,  how 
far  soever  we  may  be  thought  removed  from 
the  calamity,  are  found  in  some  place  of  the 
fall."  The  very  same  consideration  the  apostle 
introduces,  as  the  reason  why  we  should  pray 

. .    i  lUIV;    .:  •  Tertul.  ApoL, «.  &2. 


PRAYING  FOR  OUR  RULERS.       387 

for  our  rulers,  "  I  exhort  you  to  make  prayer 
for  kings — that  we  may  lead  a  quiet  and  peace- 
able life  in  all  godliness  and  honesty." 

The  connection  between  the  moral  character 
and  prosperous  administration  of  rulers  and 
the  happiness  of  the  people  is  obvious. 

1.  From  their  ivfluence  tipon  the  people. 
Their  example  has  great  influence.  "A  king 
sitting  in  the  throne  of  judgment  scattereth 
away  all  evil  with  his  eyes."  "  His  power  is 
the  shield  of  innocence,  the  fence  of  right,  the 
shelter  of  weajvuess  and  simplicity  against  vio- 
lence and  frauds.  His  very  look  is  sufficient 
to  advance  goodness  and  suppress  wickedness." 
The  examj)le  of  a  pious  man  in  power  is  a  liv- 
ing law  to  the  people,  and  does  more  than  ten 
thousand  statutes  in  precept  alone,  to  mould 
and  fashion  public  sentiment.  The  political 
opinions,  the  moral  sentiments  and  the  man- 
ners of  civil  magistrates  are  caught  up,  imitated 
and  followed.  If  they  are  wise  and  good,  sin 
is  rebuked  and  the  righteous  are  encouraged. 
If  they  are  duellists  and  gamblers,  if  they  are 
profane,  Sabbath-breakers,   neglecters   of  reli- 


388  THE   PIETY   AI^D    EATEIOTISM    OF 

gion,  licentious  and  infidel  in  their  sentiments, 
and  given  to  mucli  strong  drink,  the  pious 
mourn,  and  the  wicked  are  emboldened  in  their 
iniquities. 

2.  The  influence  of  rulers  iifon  the  people  is 
obvious  from  the  dose  connection  there  is  hetvjeen 
their  moral  character  and  the  happiness  of  the 
'people. 

Righteousness  exalteth  a  nation  and  estahlish- 
eth  the  throne — when  it  goeth  well  with  the 
righteous  the  city  rejoicetli,  for  hy  the  Messing 
0^  the  upright  the  city  is  exalted.  -Ten  righteous 
men  would  have  saved  Sodom.  For  the  elect's 
sake,  our  Saviour  informs  us,  the  days  of  ven- 
geance were  shortened.  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much.  It 
is  a  munition  of  rocks  for  national  defence. 
Now,  since  the  Scriptures  saj^  so  much  of  the 
piety  of  private  persons,  then  how  much  more 
important  is  the  example  of  pious  rulers.  Is 
it  not  said  in  the  Bible  that  God,  for  David's 
sake,  preserved  Judah  from  destruction,  even 
in  the  days  of  Hezekiah,  when  the  king  of 
Assyria  invaded  the  land  ?     God  by  the  mouth 


PEAYING  FOR  OUR  RULERS.       389 

of  Isaiali  declared:  I  will  defend  the  city  of 
Jerusalem^  for  mine  own  sake^  and  for  my  ser- 
vant David'' s  salce.  Wlio  can  tell  liow  often 
God  has  spared  our  guilty  land  for  liis  servant 
Washington's  sake,  and  for  tlie  sake  of  the  Hu- 
guenot and  Pilgrim  Fathers,  whom  he  win- 
nowed out  from  Europe,  and  brought  over  to 
this  then  wilderness  continent,  to  give  it  the 
Gospel,  and  to  make  it  blossom  and  bloom  as 
the  garden  of  the  Lord. 

There  are  numerous  instances  in  the  Holy 
Scriptures  which  teach  us  that  there  is  a  moral 
connection  of  merit  and  guilt  between  rulers 
and  their  people.  Mutually  each  is  rewarded 
for  the  virtues,  or  punished  for  the  vices  of  the 
other.  For  the  people's  sin  sometimes  misfor- 
tunes fall  upon  their  ruler,  and  he  is  removed 
from  them,  or  he  brings  upon  them  some  ca- 
lamity. Thus,  Samuel  said  to  the  Israelites : 
If  ye  do  wickedly^  ye  sliall  he  consumed^  hotli  ye 
and  your  hing.  And  so,  on  the  other  hand, 
for  the  sins  of  rulers,  the  jDeople  are  afflicted. 
Thus  Solomon's  iniquities  brought  evil  to  all 
Israel.     And  so  also  in  the  case  of  David,  when' 


390  THE   PIETY   AKD   PATEIOTISM   OF 

he  numbered  the  people ;  and  of  Aaron,  when 
he  made  the  golden  calf,  and  so  also  in  regard 
to  the  sins  of  Saul  and  Jeroboam.  And  of 
Manasseh,  it  is  said,  notivithstcmding  all  the 
good  deeds  of  JosiaJi^  still  the  Lord  turned  not 
from  the  fierceness  of  his  great  wratli^  whereioith 
his  anger  was  hindled  against  Jitdah^  hecause 
of  all  the  provocations  wherevnth  Manasseh 
provolced  him.  And  Hezekiah  rendered  not 
again  according  to  the  henefit  done  unto  him ; 
for  his  heart  was  lifted  up  ;  therefore  there  ivas 
wrath  upon  him^  and  upon  Judah  and  Jeru- 
salem, 

We  are  too  apt  to  impute  all  our  misfortunes 
to  our  rulers,  and  take  all  our  prosperity  to 
ourselves.  We  often  blame  the  administration 
of  affairs,  when  we  are  ourselves  chiefly  in 
fault.  Where,  as  happily  with  us,  the  people 
elect  their  own  rulers,  there  the  people  are 
more  to  blame  than  the  rulers.  If  they  place 
over  themselves  a  weak  and  wicked  man,  they 
become  partakers  in  all  his  evil  deeds.  If  they 
give  power  into  the  hands  of  a  wicked  man, 
'  they  sin  themselves,  and  they  cause  him  to  sin, 


PRAYING  FOR  OUR  RULERS.       391 

and  partake  in  all  his  sins.  Where  there  is 
such  sovereignty,  there  is  a  fearful  responsi- 
bility. 

3.  It  is  our  duty  to  do  good  to  all  men  as  we 
have  opportunity — and  to  pray  for  all  men; 
and,  therefore,  to  do  good  to,  and  to  pray  for 
our  rulers,  for  they  are  not  stocks,  nor  stones, 
nor  angels ;  but  men — our  fellow  men,  and  the 
more  in  need  of  our  prayers,  as  their  labors  and 
cares  are  increased.  And  to  pray  for  our  rulers 
is  the  cheapest,  and  yet  the  most  effectual  way 
of  doing  them  good.  However  rich  a  man  may 
be,  he  cannot  dispense  alms  to  every  one ;  but 
he  may  enlarge  his  heart  in  prayer  for  the 
whole  human  race.  "Our  prayers  can  reach 
the  utmost  ends  of  the  earth ;  and  by  them  our 
charity  may  embrace  all  the  world."  By  prayer 
the  widow  and  the  orphan  may  become  bene- 
factors to  the  rich,  and  the  humblest  citizen 
heap  the  choicest  gifts  upon  the  civil  magis- 
trate. 

Since  the  breath  of  all  men  is  in  the  hands 
of  him  who  fashioneth  and  turneth  their  hearts 
whithersoever  he  will,  it  is  our  duty  and  privi- 


392  THE   PIETY   AND   PATRIOTISM    OF 

lege  to  pray  to  God  to  direct  our  rulers  in  tlie 
right  way,  and  incline  tlieir  hearts  to  wliat  is 
well  pleasing  in  his  sight — that  they  may  so 
administer  justice  with  mercy  as  to  secure  peace 
of  conscience  and  the  approbation  of  the  Judge 
of  all — that  in  health  and  prosperity  they  may 
long  live;  and,  finally,  after  this  life,  attain 
everlasting  joy  and  felicity  where  all  the  pious 
shall  reign  as  kings  forever,  through  our  Lord 
Jesus  Christ.     Amen. 

It  is  then  a  plain  duty  enjoined  upon  all 
Christians  to  pray  for  the  civil  magistrate  un- 
der whom  they  live.  The  character  of  the 
mao-istrate  and  the  manner  of  reachinof  the  hisfh 
place  of  authority  has  nothing  to  do  with  the 
Christian  duty  of  praying  for  him.  It  were 
difficult  in  the  whole  range  of  histoiy  to  find 
majristrates  more  wicked  and  cruel  than  those 
actually  in  power,  when  the  apostles  wrote  so 
plainly  upon  the  duty  of  Christians  to  obey  tlie 
powers  that  Z»^,and  to  pray  for  those  in  authori- 
ty. Historically  also  we  have  found  it  to  be 
the  teaching  of  the  Church  of  Christ  from  its 
foundation,   that    Christians    should   pray   for 


PRAYINa  FOR  OUR  RULERS.       393 

their  rulers.  And  we  do  seriously  call  in  ques- 
tion botli  tlie  Christianity  and  the  patriotism 
of  any  man  that  does  not  habitually  pray  for 
his  country  and  its  rulers.  It  is  the  divinely 
appointed  economy  that  we  should  use  means 
to  obtain  the  divine  blessing.  And  one  of 
those  means  is  prayer.  "Without  prayer  to 
God,  we  have  no  right  to  expect  the  divine 
blessing  either  upon  ourselves  or  our  country. 
If  we  call  upon  God,  he  has  promised  to  hear 
us.  But  the  nation  or  people  that  lolll  not  serve 
liim^  lie  will  destroy.  The  hand  of  the  Lord  is 
tvpon  all  them  for  good  that  seek  him^  hut  his 
power  and  his  ivratli  is  against  tliem  that  for- 
sake him.  Them  that  honor  me^  saith  God^  I 
will  honor^  and  they  that  despise  me,  shall  he 
lightly  esteemed. 

The  man  that  lives  without  prayer  lives  in 
continual  sin  against  his  maker.  And  if  he 
continue  pray erl ess,  he  cannot  go  to  heaven. 
And  sui-ely,  if  it  is  a  Christian  duty  for  all  men 
to  pray  for  their  rulers,  it  is  the  duty  of  civil 
magistrates  to  pray  for  themselves  and  for  the 
people.  Parents  and  teachers  esteem  it  a  privi- 
17* 


894  PEAYIISTG   rOPw    OUR   EULERS. 

lege  to  pray  for  tliose  committed  to  tlieir  care, 
Mucli  more  sliould  civil  magistrates  pray  for 
themselves  and  for  those  over  whom  they  exer- 
cise authority.  And  loliosoGver  shall  call  on  tlie 
name  of  the  Lord  shall  he  saved. 


XIV. 

CHEISTIAN    SOLDIERS. 

Colonel  Gardiner — Captain  Vicars  —  Field- 
Marshal  Suivari 'ow  —  Gene) ^al  Haveloch — 
General  Jackson,^ 

We  allude  again  to  Col.  Gardiner,  not  to  give 
any  detailed  account  of  his  life.  This  is  unne- 
cessary, seeing  that  the  history  of  his  life  and 
Christian  character  has  long  been  familiar  to 
the  reading  world.     We  would,  however,  have 

*  The  author  does  not  profess,  of  course,  to  give  anything  like  an 
exhaustive  notice  of  these  distinguished  warriors,  nor  to  exclude 
many  others  from  the  right  of  being  enrolled  in  a  similar  place  in 
Hie  Church  of  the  Army.  He  has  introduced  these  rather  than 
others,  because  he  was  better  acquainted  with  their  history,  and  also 
because  their  characters  seemed  to  him  to  be  most  fit  illustrations  of 
the  main  points  in  hand.  The  religious  opinions  of  our  own  great 
Wash'ngtun  are  too  well  known  to  need  a  remark.  Indeed,  it  is  be- 
lieved that  all  our  Great  Captains  are  and  have  been  believers  in 
Christianity,  and  most  of  them  communing  members  in  the  Church 
of  Christ. 


396  CHRISTIAN   SOLDIERS. 

it  distinctly  remembered,  tliat  lie  was  as  well 
known  for  his  love  of  country  and  for  valor, 
tested  in  many  a  battle-field,  as  be  was  for 
piety.  He  was  as  brave  and  skilful  in  defend- 
ing virtue  against  vice,  and  the  truth  of  God 
against  infidelity,  as  he  was  in  leading  his  men 
into  the  thickest  of  the  fight.  During  his  earlier 
years,  he  often  expressed  a  wish  that  it  might 
be  God's  will  for  him  to  sacrifice  his  life  in  de- 
fence of  religion  and  of  the  liberties  of  his  coun- 
try. This  prayer  was  answered.  The  last  re- 
cord we  have  of  him,  ^vi'itten  by  himself,  is  in 
the  following  terms :  "  The  enemy  are  advanc- 
ing ;  but  I  trust  in  the  Almighty  God,  who  do- 
eth  whatsoever  he  pleases  in  the  armies  of  hea- 
ven, and  among  the  inhabitants  of  the  earth. 
I  have  one  life  to  sacrifice  to  my  country's 
safety,  and  I  shall  not  spare  it."  This  was  only 
the  day  before  he  fell  beneath  the  blow  of  a 
broadsword  in  the  battle  of  Preston  Pans. 
The  sublimest  paii:  of  his  life,  however,  was  his 
example  of  godliness  amid  the  profaneness  and 
dissipation  of  the  camp.  Of  Captain  Vicars  we 
have  also  spoken,  and  while  we  do  not  think 


CHRISTIAN    SOLDIEES.  397 

his  memoirs  just  the  kind  of  a  record  that 
might  do  the  most  good,  we  do  greatly  admire 
the  man  as  a  Christian  soldier.  His  lofty  cour- 
age, self-denial,  and  diligence  in  doing  good  are 
ever  to  be  remembered.  He  found  time  to  pray 
and  read  the  Bible,  to  visit  the  sick,  attend 
meetings  for  j)rayer,  and  to  cheer  up  his  men 
amid  the  hardships  and  labors  and  perils  of  the 
camp  as  well  as  of  the  battle.  We  find  him 
writing  thus  to  his  sister :  "  Be  assured  you  will 
feel  far  happier  in  this  world,  even,  by  making 
religion  your  chief  pursuit  and  study,  than  by 
all  the  pleasures  and  gaieties  which  your  young 
heart  may  now  be  longing  after.  I  tell  you 
candidly  and  seriously,  that  I  would  willingly 
part  witli  every  earthly  pleasure  for  life^  for 
one  hour's  communion  with  Jesus  every  day !" 
And  again :  "  Oh,  that  the  Lord  God  would 
come  among  us  with  a  high  hand  and  with  a 
stretched  out  arm;  that  he  would,  by  the 
mighty  power  of  the  Holy  Ghost,  change  and 
soften  the  hard  hearts  of  those  who  despise  tlie 
riches  of  his  grace,  and  who  make  a  mock  of 
sin  while  standino^  on  tlie  verp^e  of  ete^-nitv : 


398  CHRISTIAN    SOLDIERS. 

tliat  lie  would  plant  tlie  rose  of  Sliaron  in  all 
its  freshness  and  fulness  in  tlie  ground  of  every 
troubled,  sin-laden  lieart."  Sucli  was  the  heart 
of  the  man,  who  gave  his  own  blankets  to  his 
soldiers,  and  slept  on  leaves,  and,  like  Jacob, 
had  a  stone  for  his  j)illow.  Such  was  the 
Christian  soldier,  who  roused  his  little  band  of 
two  hundred  in  the  dead  of  night  to  meet  the 
attack  of  two  thousand  Russians  in  the  trenches, 
by  shouting:  "Now,  97th,  up  and  charge!" 
He  himself  led  the  way,  and  when  a  bayonet 
wound  drew  the  blood  copiously  from  his 
breast,  his  voice  rose  higher  still,  as  he  cried : 
"Men  of  the  97th,  follow  me  !"  as  he  leaped 
the  parapet  and  charged  the  enemy.  For  a 
moment  the  moonbeams  fell  on  his  flashing 
sword  as  he  waved  it  for  the  last  time  and  gave 
his  dying  cheer  to  his  men :  "  This  way,  97th  !" 
And  he  fell  amidst  his  foes,  but  fell  in  the  arms 
of  victory. 

FIELD-MARSHAL     SUWARROW. 

This   officer   is  the  greatest  general   Russia 
ever  produced,  and  the  most  extraordinary  man 


CHRISTIAN    SOLDIERS.  399 

of  his  time.  He  combined  tlie  highest  talents 
for  war  with  the  most  extraordinary  devotion. 
He  had  a  superstitious  influence  over  the  minds 
of  his  soldiers.  His  deeds  in  arms  are  almost 
fabulous,  and  his  manner  of  life  singular.  He 
had  a  philosophical  contempt  for  dress,  and 
miQ:ht  often  have  been  seen  drillins:  his  men  in 
his  shirt  sleeves.  By  exercise,  cold  baths,  and 
frugal  diet,  which  he  always  shared  with  the 
soldiers,  he  kept  himself,  even  to  old  age,  in  a 
vigorous  state  of  health.  He  was  a  rare  exam- 
ple of  temperance.  He  scrupulously  kept  all 
the  fasts  of  the  Grreek  Church.  War  and  its 
duties  w^ere  the  whole  occupation  and  diversion 
of  his  life.  He  insj)ired  his  soldiers  with  a 
courage  that  made  them  invincible,  no  matter 
how  great  the  numbers  or  adverse  the  circum- 
stances. He  was  a  man  of  incorruptible  hon- 
esty, immovable  in  his  purposes,  and  inviolable 
in  his  promises.  As  he  shared  all  the  hard- 
ships and  perils  of  his  soldiers,  so  they  never 
refused  to  follow  him.  He  could  march  them 
fartlier,  carry  them  through  greater  fatigue,  and 
make  them  victors  over  greater  odds,  than  any 


400  CHRISTIAN    SOLDIERS. 

man  in  Europe.  Devoutly  religious,  he  would 
often  stop  liis  soldiers  on  tlieir  marcli  for  prayer 
or  exhortation,  and  especially  on  Sundays,  if 
opportunity  offered,  deliver  tliem  a  lecture. 
He  also  obliged  his  captains  to  pray  aloud  be- 
fore their  companies,  and  abused  those  foreign 
officers  who  were  not  acquainted  with  the  Rus- 
sian prayers.  To  the  love  of  his  country  he  sa- 
crificed every  other  sentiment,  and  consecrated 
w^ithout  reserve  all  the  faculties  of  his  nature. 
So  unbounded  was  the  confidence  of  his  soldiers 
in  his  sanctity  and  capacity  to  lead  them,  that 
they  regarded  him  as  the  man  chosen  and  sent 
by  the  Almighty  to  lead  them  to  victory.  Rus- 
sian soldiers  under  him  never  surrendered, 
though  surrounded  by  the  enemy.  They  died 
embracing  the  image  of  their  saints,  which  was 
attached  as  an  amulet  to  their  necks,  but  never 
surrendered.  Of  Suwarrow  himself  it  was  said, 
he  "was  never  cold,  afraid,  nor  defeated." 
For  this  estimate  of  this  great  field-marshal  of 
Eussia,  we  have  relied  mainly  on  Fowler's 
"  Lives  of  the  Sovereigns  of  Russia." 


CHEISTIAI^   SOLDIEES.  401 


GENERAL   HAVELOCK. 


Among  tlie  Indian  heroes  of  tlie  Britisli 
army,  wliere  sliall  we  find  a  name  more  honored 
than  that  of  Havelock,  and  where  shall  we  find 
a  character  more  like  the  Puritan,  God-fearino* 
ironsides  of  Cromwell  ?  A  late  review,  by  no 
means  fond  of  evangelical  views,  says  of  him : 
"His  relio^ion  was  no  outward  virtue,  but  a 
deep,  living,  all  pervading  principle,  which  was 
rooted  in  his  very  being,  and  tinged  his  whole 
character.  He  was  one  no  more  ashamed  of 
pra3dng  than  of  fighting;  but  would  sing 
psahns  before  all  the  army  with  as  much  cour- 
age as  he  would  lead  it  to  victory."  His  were 
the  characteristicts  of  the  true  hero.  An  ear- 
nest religious  conviction  united  with  great 
military  zeal  and  skill.  His  pietyin  no  way 
detracted  from  his  military  duties.  In  the 
British  army  there  was  none  more  resolute  or 
steadfast  than  Havelock.  "And  by  a  happy 
accident,"  says  the  Westminster  Review,  "  thcro 
was  allotted  to  him  just  such  a  duty  as  his 


402  CHRISTIAIT   SOLDIERS. 

soul  loved.  It  was  a  time  of  sore  trial  for 
British  India.  The  rebels  were  in  the  first 
flush  of  success.  Kegiment  after  regiment  had 
fallen  away  from  our  standard.  The  British 
authority  seemed  to  have  dissolved  all  over 
the  Northwest.  In  the  lower  provinces  there 
were  not  more  than  some  two  thousand  British 
soldiers  to  uphold  our  dominion.  There  was  a 
general  panic  in  Calcutta.  It  was  then  that 
Havelock  was  called  to  the  command  of  the 
troops  j)roceeding  northward.  The  extraordi- 
naiy  series  of  efforts  by  which  he  retrieved 
our  fortunes,  beat  back  the  torrent  of  revolt, 
wrought  quick  vengeance  upon  the  fiend  of 
Bithoor,  and  finally,  after  nine  victories  gained 
against  armies  numbering  from  ten  to  twenty 
thousand  men,  he  succeeded  in  fio-htins:  his 
way,  in  spite  of  every  obstacle,  to  the  Luck- 
now  Kesidency,  and  in  averting  its  hourly  im- 
minent fall,  is  a  portion  of  the  history  of  this 
mutiny  most  familiar  to  the  British  public.  In 
all  this  astonishing  enter jDrise,  pursued  under 
the  burning:  sun  of  an  Indian  summer,  the 
great  merit  of  Havelock  is  this,  that  with  un- 


CHRISTIAK    SOLDIEES.  403 

flinching  tenacity  of  purpose,  lie  stuck  to  his  one 
cLief  object — tlie  relief  of  Lucknow.  From  -tlie 
task  wliicli  he  set  before  himself  at  starting  he 
never  turned  aside.  Onward,  with  iron  stead- 
fastness, he  urged  it  through  all  hazards ;  on- 
ward, through  rain,  sun  and  fever;  onward, 
through  countless  hosts  of  a  desperate  enemy, 
with  the  motto — '  Eemember  Cawnpore — Re- 
member the  ladies  !'  No  knight  of  romance 
strove  more  earnestly  for  the  Holy  Grail — no 
Crusader  more  stubbornly  pursued  his  sacred 
pilgrimage." 

Havelock  waited  long  for  the  work  of  his 
life.  "Toiling  painfully  and  obscurely  for 
nearly  half  a  century  of  the  best  years  of  his 
life,  the  work  came  at  last  to  him  which  he 
Avas  to  do.  He  did  it  and  died.  He  lived  to 
see  the  crowning  of  his  noble  purpose,  but  not 
to  receive  the  full  meed  of  his  country's  appro- 
bation. The  brave  spirit  had  worked  out  its 
puny  tenement,  and  S2:)ed  to  the  God  of  its 
faithful  service.  Since  the  death  of  Nelson  and 
of  Moore,  never  death  of  any  man  has  excited  in 
England  such  wide  and  deep  sorrow — a  sorrow 


404  CHEISTIAN    SOLDIERS. 

almost   domestic   in    every  Englisli   home." — • 
Westminster  Hevieiv  on  Indian  Heroes. 

Havelock  was  remarkable  for  his  diligence, 
sobriety,  strength  of  intellect  and  soldierly 
bearing,  as  well  as  for  his  i^iety.  When  com- 
pelled to  remain  inactive,  in  the  daily  routine 
of  camp  or  230st  duty,  he  spent  his  time  in  the 
study  of  languages,  of  military  science  and  the 
history  of  war,  in  the  discipline  of  his  troops 
and  in  the  religious  instruction  of  the  men 
under  his  charge.  He  devoted  himself  so  suc- 
cessfully to  the  study  of  Oriental  languages 
that  he  became  military  interpreter  in  the 
British  army  in  Persia  and  Burmah.  It  is  ob- 
vious that  one  of  the  great  evils  of  the  military 
service  is  the  idle  time  that  hangs  on  the  hands 
of  young  officers,  at  isolated  or  remote  posts. 
But  it  is  within  their  power  to  turn  all  their 
time  to  advantage.  Havelock  passed  nearly 
half  a  century  in  preparation  for  the  crowning 
events  of  his  life.  Twelve  years  between  the 
Burmese  war  and  the  Affghanistan  war,  he 
spent  in  the  daily  routine  of  military  duties. 
But  he  lost  no   time.     For  it  was  then  that 


CHRISTIAN    SOIDIERS.  405 

Oriental  langiinges  and  the  science  and  liis- 
toiy  of  ^var,  and  religious  literature  and  tlie 
work  of  Christian  missions  occupied  his  time. 
^  Havelock  ^vas  proud  of  his  profession  and 
loved  active  military  service.  The  profile  view 
of  any  such  man  must  therefore  be  manifestly 
unjust.  We  must  take  a  full  face  view,  recon- 
ciling as  well  as  we  can  his  Christian  character 
with  his  deeds  as  a  warrior ;  and  to  do  this  we 
have  first  decided  that  the  2:>rofession  of  arms 
is  not  in  itself  sinful,  though  we  believe  almost 
all  wars  are  unjustifiable,  wicked  and  unneces- 
sary. But  we  do  not  see  how  a  subaltern  offi- 
cer or  a  private  is  an}^  more  guilty  for  serving 
in  an  unjustifiable  war  than  tlie  citizens  who 
pay  taxes  to  support  it,  And  besides,  who-  is 
to  decide  on  the  character  of  a  war  ?  Is  every 
private  to  sit  in  judgment  on  the  war  before  he 
consent's  to  obey  orders  and  fight?  This  is 
subversive  at  once  of  all  government.  The 
powers  that  be  are  to  be  obeyed  by  Christians 
in  going  to  war  as  in  other  things,  except 
where  their  commands  are  clearly  contrary  to 
the    commandments   of    God.     So    the    early 


406  CIIRISTIAlsr   SOLDIEES. 

Christians  understood  the  Gospel  j)recepts  on 
this  subject.  Some  of  the  best  sohliers  in  the 
armies  of  the  pagan  emperor  of  Rome  were 
devout  Christians.  They  considered  it  their 
duty  as  Christians  to  pray  for  them  and  to 
fight  for  the  empire. 

General  Havelock's  greatness  of  character, 
then,  seems  to  us  to  have  consisted  of  his 
stronic  common  sense,  vio;orous  intellect  and 
abiding  religious  impressions  from  early  youth. 
The  reli2:ious  training^  of  his  mother  is  seen  in 
all  his  career.  The  child  of  six  years  under 
his  father's  roof  in  Kent  was  father  to  the 
man  and  to  the  hero  dying  in  India.  The  man 
of  sixty  was  seen  in  his  boyhood  as  through  an 
inserted  telescope.  His  military  greatness  was 
not  a  mere  chance.  Nor  was  it  the  growth  of 
an  hour,  but  the  ripe  fruit  of  a  lifetime  of 
severe  study,  of  self-denial,  of  self-government, 
obedience  to  orders,  strict  temperance,  and  of 
arduous  service  for  his  country,  both  in  the 
camp  and  in  the  field.  He  was  himself  an  ex- 
ample of  what  he  wished  his  men  to  be.  A 
most  rigid   disciplinarian  for  the  drill,  and  in 


CHRISTIAN    SOLDIERS.  40 7 

action  lie  led  Lis  men  tlirouixli  tlie  most  stlrrino; 
scenes  witli  the  coolness  and  accuracy  of  a 
parade  drill.  The  foundation  of  his  great  suc- 
cess was  laid  in  the  fearlessness  of  his  course 
and  in  the  open,  honest,  full-heartedness  of  his 
relio:ious  faith.  ''  It  was  not  in  Havelock's  na- 
ture  to  hide  his  colors.  His  uniform  did  not 
more  fully  declare  his  profession  as  a  military 
man,  than  did  his  uniform  Christian  conduct, 
his  position  in  the  church  militant."  "  His  en- 
listment was  as  hearty  under  the  banner  of  the 
Lion  of  the  tril)e  of  Judali  as  under  the  lion  of 
Britain.  He  is  an  illustrious  example,  both 
from  the  lustre  of  his  name  and  the  lustre  of  his 
course,  and  from  the  dark  sky  out  of  which  his 
star  shone  so  steadily  in  its  undimmed,  ever-in- 
creasing brilliance." — Boardmaii's  Higher  Life, 
"  Come  and  see  how  a  Christian  can  die.  I 
have  so  ruled  my  life  for  more  than  forty  years, 
that  when  it  came  I  might  face  death  without 
fear.  I  die  happy  and  contented.  Thank  God 
for  my  hope  in  the  Saviour.  We  shall  meet  in 
heaven."  "I  am  not  in  the  least  afraid.  To 
die  is  gain.     I  die  happy  and  contented."    And 


408  CHEISTIxVlS'    SOLDIERS. 

Lis  List  wcrds  were  to  Lis  L)ving  son,  wlio  Lad 
sLared  ivitL  Lim  tLe  perils  of  tLe  battle-iiekl, 
"  Come."  said  Le,  "  come,  my  son,  and  see  Low 
a  CLristian  can  die." 

SncL  is  tLe  end  of  an  uprigLt  and  pious  man. 
In  deatL  tranquil,  confident,  Lopeful,  joyous. 
SucL  is  tLe  end  of  tLose  tliat  live  a  life  of  faitli 
upon  tLe  son  of  God,  rejoicing  in  CLrist  Jesus, 
but  witLout  any  confidence  in  tLe  flesL. 


GENEEAL    JACKSOIs^. 
"  There  gleams  a  coronet  of  light  around  our  hero's  brow." 

Our  sketcLes  would  be  sadly  defective  without 
a  reference  to  General  Andrew  Jackson.  Pliny, 
in  Lis  letter  to  Atrius  Clemens,  says  tliat  Le 
Lad  "  an  opportunity  to  look  into  EupLrates, 
tLe  pLilosopLer,  being  frequently  at  Lis  Louse, 
and  tLat  Le  knew  Lim  to  be  a  sLining  example 
of  polite  learning."  It  was  our  privilege  for  a 
considerable  time  to  know  General  Jackson,  and 
to  be  often  as  guest  and  pastor  in  Lis  Lospitable 
mansion,  and  even  sLare  Lis  own  private  cLam- 


AEMY    OF   THE   DEAD    STILL    SPEAKING.       43 B 

and  not  in  vain,  for  missives  of  love.  And 
General  Jackson's  ardent  attacliment  to  his 
wife,  and  reverence  for  his  mother's  memory, 
is  proverbial.  JSTot  long  before  his  death,  he 
said  :  "  Heaven  will  be  no  heaven  for  me,  if  I 
do  not  meet  my  wife .  there."  'No  man  loved 
little  children  more  fervently,  nor  enjoyed  the 
bliss  of  the  family  circle  with  greater  satisfac- 
tion. He  never  seemed  more  hapj)y  than  with 
one  of  the  little  ones  of  his  household  on  his 
knee,  or  in  his  arms.  His  favorite  recreation, 
as  long  as  he  was  able  to  mount  his  horse,  was 
to  take  one  of  the  little  children  before  him  on 
the  saddle  and  ride  over  his  farm. 

Now^  w^hat  such  men  as  Vicars,  Hammond, 
Jackson  and  Havelock  have  done,  others  should 
imitate.  Indeed  it  seems  to  be  a  law^  of  our 
nature,  that  great  men  who  are  loving  and 
pure,  tender  and  affectionate  at  home,  are  as 
bold  and  fearless  as  lions  abroad  or  in  the 
defence  of  their  country  and  the  inmates  of 
their  homes.  The  names  we  have  given  prove 
the  possibility  and  illustrate  the  imperative 
duty  of  maintaining  religious  principles  in  the 

19 


434      AKJIY    OF   THE   DEAD    STILL   SPEAKING. 

camp  as  well  as  at  liome,  and  sliow  that  sol- 
diers should  jDreserve  the  conjugal  and  parental 
relations  untarnished  even  to  the  ends  of  the 
earth,  or  the  utmost  bounds  of  the  ocean. 

2.  These  cases  illustrate,  that  mere  human 
virtues  are  not  to  he  substituted  for  repentance 
toward  God  and  faith  in  Jesus  Christ.  Vir- 
tuous and  patriotic  in  the  highest  sense,  unsel- 
fish, benevolent,  kind,  forgiving,  temperate, 
truthful,  sound-minded  and  right-hearted,  and 
full  of  deeds  of  greatest  courage,  yet  faith  in 
Christ  was  added  as  the  only  way  of  salvation. 
We  have  found  Cornelius  believing  wifch  all  his 
heart  upon  Christ  as  soon  as  he  is  j)reached  to 
him,  and  submitting  himself  to  the  righteous- 
ness of  God.  And  so  did  Havelock  and  Jack- 
son. They  believed  in  Christ  and  depended 
upon  him  alone  for  salvation.  By  faith  they 
were  justified  and  their  sins  forgiven.  They 
were  accepted  in  the  Beloved,  and  made  com- 
plete in  Christ.  Their  example  says,  depend 
not  upon  loyalty,  patriotism  and  courage,  nor 
upon  more  than  Eoman  virtue.  Be  a  good 
father,  a  good  neighbor,  a  faithful  and  tender 


AR:^rY    OF   THE    DEAD    STHL    SPEAKIXG.       435 

liusLand,  a  good  citizen,  but  depend  not  upon 
'tLese  tilings  for  justification  in  tlie  siglit  of 
God.  When  you  are  all  these,  you  have  no 
merit  at  all.  You  are  still  a  sinner  ag^ainst 
God,  and  must  acce})t  of  pardon  through  his 
Son  Jesus  Christ.  You  must  take  him  as  he  is 
offered  in  the  Gospel,  a  j^rophet,  j)i'iest  and 
king,  a  complete,  all-mighty,  willing  Saviour. 
"  The  blood  of  Christ,"  and  "  the  merits  of  aton- 
ing blood "  and  "  the  sufferings  of  the  Son  of 
God  for  us  sinners,"  were  favorite  expressions  of 
both  Havelock  and  Jackson. 

3.  We  learn  from  these  cases,  tliat  opposition 
to  religion^  and  even  perseciition  for  our  faitl}^ 
must  not  cause  us  to  deny  it.  Joseph  of  Arima- 
thea,  the  centurions  of  Capernaum,  of  the 
Crucifixion  and  of  Cesarea,  w^ere  under  pecu- 
liar temptations  to  deny  Jesus ;  but  they  felt 
their  obligations  to  him  to  be  paramount  to  all 
others.  Xor  are  our  modern  military  heroes 
wanting  in  moral  courage.  Whenever  Have- 
lock's  convictions  of  duty  were  ascertained,  no 
sarcasm,  nor  contempt,  nor  sting  of  the  scoffer, 
nor  charge  of  fanaticism,  or  of  pietism,  could 


436       AEMY    OF   THE   DEAD    STILL    SPEAKESTG. 

move  him  from  doing  liis  duty.  Obedience  to 
God  was  liis  highest  standard.  It  was  his  con 
stant  effort  to  preserve  a  conscience  void  of 
offence  toward  Grod  and  toward  man.  And 
when  he  was  reproached  with  being  a  fanatical 
Baptist,  a  ranting  Methodist,  a  pietist,  the  Go- 
vernor-General of  India  examined  the  charges, 
and  Avas  so  delighted  with  the  discij^line  and 
influence  he  had  over  his  men,  that  he  said  he 
wished  to  God  Havelock  had  baptized  the 
whole  army. 

And  General  Jackson  not  only  ahvays  main- 
tained a  high  regard  for  the  Bible,  the  Church 
and  her  ministers  and  ordinances,  but  he  was 
always  ready  to  avow  his  convictions  in  their 
behalf.  He  was  never  ashamed  of  the  catechism 
of  his  mother,  nor  of  the  religion  of  his  wife. 
"  The  holy  Sabbath,"  said  he,  "  is  ordained  by 
God,  and  set  apart  to  be  devoted  to  his  wor- 
ship and  praise.  I  always  keep  it  as  God's 
holy  day.  I  always  attended  service  at  church 
when  I  could." 

4.  Let  us  learn,  wherever  we  are,  or  in  what- 
ever profession  or  business  we  may  be,  to  try  to 


AEMY    OF   THE   DJ:AD    STILL    SPEAKING.       437 

do  good.  One  centurion  we  find  building  a 
synagogue  for  tlie  Jews  at  Capernaum;  ano- 
ther, Cornelius,  giving  alms  to  all  tlie  people, 
and  another  saving  the  life  of  Paul  and  other 
prisoners  from  the  violence  of  the  soldiers. 
And  at  the  Shivey  Dagoon  of  Rangoon  and  on 
the  beach  after  a  shipwreck,  and  on  the  tented 
field  and  at  Jellalabad,  and  at'  Cawnpore  and 
Lucknow,  we  have  Havelock  always  a  confessor 
for  Christ,  and  fervent  in  his  prayers  and 
efforts  to  make  him  known  to  his  soldiers. 
x\nd  when  but  a  subaltern,  we  find  him  sacredly 
devotino*  one-tenth  of  his  entire  income  to  reli- 
gious  purposes.  Though  one  of  the  bravest  of 
the  brave,  and  one  of  the  most  active  soldiers 
for  forty  years,  spent  in  camps  and  armies, 
in  marches  and  sieges,  he  always  found  time 
for  prayer  and  the  reading  of  God's  holy  w^ord. 
And  so  also  the  church  at  the  Hermitage  was 
built,  and  rebuilt  and  kept  up  chiefly  by  the 
contributions  and  influence  of  General  Jackson. 
He  was  not  only  generous  as  Hatem  in  his  hos- 
pitalities, but  his  purse  was  always  open  for 
the  support  of  ministers  of  the  Gospel.     He 


438       AEMY    or   THE   DEAD  'STILL    SPEAKI^-G. 

never  was  appealed  to  in  vain  for  the  poor,  or 
for  aid  to  support  tlie  worship  of  God.  Gen- 
erosity is  closely  allied  with  bravery. 

5.  These  histories  teach  us  to  be  catliolic  in 
.our  feelings.  The  learned  professions  and  the 
studies  and  pursuits  of  military  and  naval 
science,  travel  and  acquaintance  with  mankind 
have  a  tendency  to  liberalize  our  ideas,  but 
this  is  perhaps  preeminently  so  with  soldiers 
and  sailors.  In  the  almsgivings  of  Cornelius, 
the  synagogue  built  at  Capernaum  for  the  Jew^s 
by  a  Roman  centurion,  and  the  kindness  of 
Julius  toward  Paul,  we  have  instances  of  vic- 
tory over  national  prejudices  and  all  narrow- 
ness of  mind.  Now  while  we  have  no  sympa- 
thy with  indifferentism  or  latitudinarianism, 
we  do  hold  it  to  be  a  high  Christian  duty  to 
love  and  fellowship  all  who  love  our  Lord  Je- 
sus Christ  in  sincerity.  We  have  no  sympa- 
thy with  an  exclusive,  intolerant  bigotry. 
Wherever  the  sj^irit  of  Christ  is,  there  we 
acknowledge  Christ  himself;  and  we  know 
that  if  we  have  not  the  spirit  of  Christ  we  are 
none  of  his,     A  happy  instance  of  the  catho- 


AEMY    OF   THE   DEAD    STILL    SPEAKING.       43^ 

licity  of  General  Havelock  is  found  in  Ms  fel- 
lowship witli  tlie  Presbyterians  of  tlie  Free 
Cliurcli  of  Scotland  at  Bombay,  witli  tlie  mem- 
bers of  which  he  delighted  to  worship.  "  He 
took  a  part  in  their  prayer-meetings,  and  his 
Hand  and  purse  were  both  open  to  assist  them 
in  carrying  out  their  various  plans  for  the  edu- 
cation and  religious  instruction  of  the  natives. 
Havelock  was  wholly  destitute  of  that  narrow 
sectarian  prejudice  which  impairs^ the  excellence 
of  so  many  even  true  Christians.  He  communea 
with  all  evangelical  denominations^  and  regard- 
ed creeds  as  of  small  consequence  com]yared 
with  true  ])iety.  Once  in  a  meeting  at  Bom- 
bay, this  question  of  denomination  being  re- 
ferred to,  he  explained  fully  and  freely  his 
views.  Though  he  ^  should  part,'  he  said,  '  with 
his  Baptist  principles  only  with  his  life,  he  was 
willing  cordially  to  fraternize  with  every  Chris- 
tian who  held  by  the  Head,  and  was  serving 
the  Bedeemer  in  sincerity  and  truth.  And 
here  he  would  protest  against  its  being  alleged, 
as  adversaries  would  insinuate,  that  when  men 
of  various  denominations  met  as  this  evening, 


440       AEMY    OF   THE   DEAD    STILL    SPEAKLISra 

in  a  feeling  of  brotlierliood,  tliey  could  only  do 
this  by  paring  down  to  tlie  smallest  portion, 
tlie  mass  of  his  religion;  on  the  contrary,  he 
conceived  that  all  brought  with  them  their 
faith  in  all  its  strength  and  vitality.  They 
left,  indeed,  he  thought,  at  the  door  of  the 
place  of  assembly,  the  husks  and  shell  of  their 
creed,  but  brought  into  the  midst  of  their  breth- 
ren the  precious  kernel.  They  laid  aside,  for 
a  moment,  at  the  threshold,  the  canons,  and 
articles,  and  formularies  of  their  section  of 
Christianity,  but  carried  along  with  them,  up 
to  the  table  at  which  he  was  speaking,  the  very 
essence  and  quintessence  of  their  religion.'  " — 
Headleifs  Life  of  Havelock. 

Such  feelino-s  we  believe  are  common  with 
enlightened  minds,  but  especially  so  with 
brave  men.  They  love  piety  better  than  creed. 
No  man  disliked  petty  jealousies  and  narrow 
sectarian  feelings  and  denominational  shibbo- 
leths  more  cordially  than  General  Jackson. 
Though  a  Presbyterian  by  birth,  education,  con- 
viction and  preference,  both  as  to  doctrines  and 
modes   of    worship — as   to   faith   and   church 


AEMY    OF   THE    DEAD    STILL    SPEAKING.       441 

order  and  government — still  liis  views  on  reli- 
gious subjects  were  truly  broad  and  catholic. 
No  man  was  "more  ardently  devoted  to  religious 
freedom,  nor  more  tolerant  of  the  rights  of  con- 
science. 

6.  Let  us  learn  that  no  circumstances,  how- 
ever unfavorable  to  pious  efforts,  are  a  suffi- 
cient excuse  for  neglecting  personal  religion. 
The  Koman  centurion  of  Capernaum  and  of 
Cesarea  were  remarkable  for  their  attention  to 
their  households.  Their  education,  position, 
and  profession  were  much  in  the  way  of  their 
devotion  to  God,  yet  we  find  them  overcoming 
every  obstacle.  And  surely  no  man  could 
have  greater  turmoil  and  care  than  Havelock 
had  in  Affghanistan  and  Oude,  yet  his  religious 
habits  were  kept  up  without  intermission.  He 
was  not  a  day  without  his  Bible,  and  often  en- 
gaged not  only  in  silent  prayer,  but  in  its  out- 
ward act.  It  was  a  special  object  with  him, 
somehow  or  other,  to  be  left  alone  both  morning 
and  evening,  that  he  might  bow  down  and  wor- 
ship God.  He  was  constantly  at  church  or  chapel 
whenever   an    opportunity   was  offered.     The 


442       ARMY    OF   THE   DEAD    STILL    SPEAKI:N^G. 

first  tiling  everywliere  witli  him  was  tlie  Idiig 
dom  of  God  and  liis  rio^liteousness.  His  whole 
life,  and  liis  death  declare  that  "  where  there  is 
a  will  to  serve  God,  there  is  a  way."  Vicars 
and  Hammond  also  found  time  for  much  pious 
meditation  upon  God's  Word.  And  we  have 
seen  also  that  General  Jackson  was  never  with- 
out his  Bible,  and  always  attended  church 
when  he  could.  Surely,  then,  the  distractions 
of  business,  the  urgencies  of  a  learned  profession, 
and  even  the  anxieties  of  the  tent  and  of  the 
battle-field,  are  no  excuse  for  neglecting  the  one 
thing  needful.  What  has  been  done  may  be 
done  again — may  be  done  by  American  sol- 
diers. 

The  speaking  dead,  the  voices  from  glory,  all 


-"  Remind  us, 


We  can  make  our  lives  sublime, 
And  departing,  leave  behind  us 
Footprints  on  the  sands  of  time — 

"Footprints,  that  perhaps  another, 
Sailing  o'er  life's  solemn  main, 
A  forlorn  and  shipwrecked  brother, 
Seeing,  shall  take  heart  again. 


AEMY    OF   TUE   DEAD    STILL    SPEAKING.       443 

"  Let  us,  then,  be  up  and  doing, 
With  a  heart  for  any  fate. 
Still  achieving,  still  pursuing, 
Learn  to  labor  and  to  wait," 


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B^^HMMMuip. 

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